Calendars

HI Everyone,

What’s the difference between the 1962 calendar, the calendar used for the EF Mass and the Monastic Diurnal and the current calendar, the calendar used for the OF Mass and the Liturgy of the Hours?

Thanks

I’m not sure what specific changes you might be referring to, but, obviously, the Church calendar changes with the addition of different (new) Saints to the calendar. But this has even changed since the seventies when my Liturgy of the Hours was printed; I need a supplement to cover the new feastdays. Other than the Saints’ days, there is the move of the Ascension from Thursday before to the actual Seventh Sunday of Easter…but that seems only in the US.

The only up-to-date document is the yearly ORDO, and that even varies (slightly) by diocese in the US.

Hope that answers PART of your question.

Thanks for the response JamestheOlder. That was helpful, I think my original question may have been to vague.

I used to try to use a Monastic Diurnal but gave up due to things like Septuagesima and n number of weeks after Pentecost, which was in the Monastic Diurnal. This looks to me like a Liturgical calendar difference, My assumption my be incorrect.

I found the following info about the Liturgical year on the fisheaters site and was wondering is this the 1962 liturgical calendar used in the EF. [FYI I’m pretty careful about the fisheaters site, I’m totally faithful to the Magisterium].

fisheaters.com/time.html

So the reason for my question, I would like to return to using the Monastic Diurnal, it’s a personal preference, but I’m trying to understand the calendar that is used. I know there are websites like saintswillarise that provide the necessary information, I’m just looking to understand the differences.

Dear Revert 43,

I’ve copied the footnotes from the fisheaters site for comment and explanation of the “old” calendar versus the new. The actual cycles of the major feasts and times of the year are mostly unchanged from old to new. What is different is what they are called, plus the very great increase in Scripture which is included in the days in the new calendar: on a daily basis, First Reading, Psalm, Gospel; on Sundays (and Vigil mass on Saturday), First Reading (usually OT), Psalm, Second Reading (NT) and Gospel. My notes below are (attempted) in red.

Footnotes:
1 In the Novus Ordo:

the Seasons of Time After Epiphany and Septuagesima have been replaced by “Ordinary Time”; (True; same number of Sundays)

The Season of Time After Pentecost is referred to also as “Ordinary Time”; (True, and the Feast of Corpus Christi is added)

the Feast of the Circumcision is referred to as “Mary, Mother of God”;

Ascension Thursday is celebrated on “Ascension Sunday” (the 7th Sunday of Easter) in some provinces;

the Feast of Christ the King is not celebrated on the last Sunday of October but on the last Sunday in Pentecost, disrupting the relationship between Christ’s Kingship and the Triumph of the Saints celebrated on November 1 (All Saints Day), and leading to the idea that Christ doesn’t need to be recognized as King now, on earth, by all nations – but only after the Last Judgment will His Kingship matter; (This is really nit-picking; the actual dates of the feasts in both calendars are either on the same day, or within a week of each other)

some Saints’ Days have been removed from the Calendar (e.g., St. Christopher). Please know that this removal from the liturgical calendar doesn’t mean that the Saint in question has been “uncanonized,” “de-sainted,” or “demoted” as is commonly and frustratingly believed; (actually, Christopher and Valentine were somewhat “mythical” saints, in that there was little history to prove they actually existed)

some Feasts have been added; (Quite a few)

Ember Days have been done away with in most places;

Holy Days of Obligation in the United States are not celebrated if they fall on a Saturday or a Monday; (Not true; they are still celebrated, but the obligation to go to Mass has been removed; voluntary attendance is recommended)

the cycle of readings are not based on a yearly cycle but a three-year cycle Results: the entire rhythm of the liturgical year as it’s been known for millennia (actually, 400 years since Trent) is disrupted; though a greater quantity of Scripture is covered, it is a lower quality (?) of Scripture in that the new readings tend to omit mention of miracles, demons, Hell, evil, the sin of divorce, anything that offends Jews, etc. (This is just a simple exaggeration)

Regarding use of the monastic diurnal, there are multiple threads on CAF that seem to cover that subject more than I could hope to do. But, use of the diurnal would seem to be perfectly appropriate for your daily observation and prayers (with a sneak look at a modern parish calendar from time to time).

Hope this helps! Peace!

It’s also not true of the Immaculate Conception and Christmas, for which the obligation remains in force even when they fall on Saturday or Monday (as the Immaculate Conception will in 2012).

HI everyone,

Thanks for your replies. I just joined fisheaters and have been browsing around. Funny there are a lot of the same names over there that are here :D.

I’ve been using Christian Prayer for 4+ years with an occasional trip to the MD, I just prefer the MD but have given up in the past due to the different names in the calendars. I think I have enough info to move forward, most likely I’ll move forward and bounce back and forth between CP and the MD. I just wanted to understand the differences in the calendars.

Fortunately TAN Books seems to have a calendar that has both current and 1962 feasts. 1962 ordo with the current saints will be ideal :thumbsup:

Thanks again for your responses!

Just for the sake of accuracy…

Corpus Christi was on the kalendar for centuries; it was not added in 1970.

Untrue–these dates are essentially a month apart, as on the 1970 kalendar it is celebrated on the last Sunday of the Church year, which is in late November.

To address part of your question, as noted by others, when the calendar was changed, the names of some seasons changed and the dates of many feast were changed. I also use the Monastic Diurnal and I attend the TLM/EF of the mass on Sundays which does make it easier for me to keep track of the seasons. It is difficult when per the 1962 calendar it is one way and when you go to daily mass in the OF.

I would recommend buying one of the calendars that have both the EF and the OF days on the calendar. There are at least 3 wall calendars and one desk/organizer calendar that do this. It has made it so much easier for me to keep track.

Also, I go by the 1962 calendar regarding celebration of Solemnities which includes not transferring Solemnities. In other words, I celebrated Ascension Thursday 40 days after Easter on a Thursday, not on Ascension Thursday Sunday as was celebrated in the OF in my diocese. It was easier as there were a number of EF masses on Ascension, but I also did this as Ascension was not transferred in the 1962 calendar.

Tan- the site has the information on the 2012 calendars but you might contact them to see if they still have some 2011 ones.
tanbooks.com/index.php/2012-Feast-Days-Devotions-to-Our-Lord-Calendar

Saints Galore- I really like their wall calendar not just because of the art, but in addition to including the feast for each day in EF and OF it also includes the liturgical color of the day in a color icon for each day. I have a pre-schooler so I love this feature.

saintsgalore.com/comingsoon.htm

I think St. John Cantius also had a calendar this past year. You might check towards fall.
cantius.org/go/webstore/

Finally, as someone who prays from a traditional breviary, but has to attend daily mass in the OF, I suggest that, if you are going to pray from a 1962 breviary that in general, you order your liturgical life to the 1962. It just makes it less confusing though I am assuming you also can attend the EF on Sunday.

Saints Christopher and Valentine are rightly recognized as saints. However, their acts are now only known to God.

The Calendar consists of two parts: the seasonal and the proper of saints.

The change between the 1962 form and the present new form for the seasonal Calendar is only that some feasts from weekday were transferred to the nearest Sunday, namely Epiphany, Corpus Christi, and in some US dioceses Ascension.

The proper of Saints changes significantly as it did always in the history of the Church, the only peculiarity is that at this moment the 1962 Calendar for Saints is frozen.

The 1962 Monastic Calendar and the Roman calendar differs only in a few feasts of Saints. I do not know if that is frozen too or not.

The Calendar has diocesan / territorial differences too from the beginning due to the locally celebrated feasts. There is a tendency that the universal Calendar will be unified between the two forms.

This is interesting. While I much prefer the old calendar, one change I like seeing is this move of Christ the King to the last Sunday of the year. it just seems so fitting to end the year on this note.

It is also worth remembering that Christ the King is a very new feast. There are people alive now who might have taken their first Communion before it even existed. In fact, in two more years it’ll have been on the last Sunday of the year for just as long as it was on the last Sunday in October before the revision – 44 years.

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