Difference between revisions of "Grade 5 Lesson 1 Draft"

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* G5.LO51 - Explain the importance of the Liturgical calander in the Orthodox Church, and give an overview of the seasons of the Church.
 
* G5.LO51 - Explain the importance of the Liturgical calander in the Orthodox Church, and give an overview of the seasons of the Church.
 
==Talmido Resources==
 
==Talmido Resources==
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* Introduction
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* Conclusion
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** As described in the annual Liturgical calendar published by the Ahmedabad Diocese of the Malankara Orthodox Syrian Church, the seven seasons are arranged in a very meaningful and significant way. This is “to lead us in a meaningful Christ centered spiritual life and for personal meditation. Every year we begin from the beginning of the Creation of the World to the birth of our Lord Jesus Christ. Then we grow with Him to become His disciples. We follow Him in His Public Ministry -  His suffering, death, resurrection, ascension into heaven, descending of the Holy Spirit and the growth of the Church. Finally, we are looking forward to the Last Judgment and His Second-coming. The same pattern and sequence can be seen in both the meditation theme of each day in a week and also in each canonical hour of a day!”.
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** Another reason for variance of the Liturgical calendars is that there are two systems: the Gregorian calendar (or “new calendar”) and the Julian calendar (or “old calendar”). All Orthodox Churches had their calendar based on the Julian system. However, there were problems with the Julian Calendar as it did not correctly reflect the actual time it takes the Earth to circle once around the Sun and therefore there were frequent “leap days” that had to be added for correction. The Gregorian calendar was introduced in October 1582 by commission of Pope Gregory XIII. It was generally not adopted by Orthodox Churches and therefore the majority of other Oriental and Byzantine Orthodox Churches still base their Liturgical Calendar on the Julian calendar. Our Church in India  switched entirely to the Gregorian calendar in 1953 soon after the Independence of India. The Feast of Resurrection was on the same Sunday for both the Julian and Gregorian Calendar in that year, which helped this transition to be smooth and seamless. HH Baselios Geevarghese II, Catholicose and Malankara Metropolitan issued necessary orders in agreement with the Holy Episcopal Synod for this transition. Through his Encyclical No. 620/1952 Patriarch Mor Ignatius Aphrem I, dated December 1952 made the same system to follow in the Syriac Orthodox Church as well.

Revision as of 05:35, 7 August 2023

Textbook

Learning Outcomes

Liturgical Calendar

  • G5.LO48 - Examine how the Liturgical Calendar helps us grow as Christians.
  • G5.LO49 - Discuss the different grades of Feasts.
  • G5.LO50 - Contrast West Syriac Liturgical calendar with that of other Orthodox Churches.
  • G5.LO51 - Explain the importance of the Liturgical calander in the Orthodox Church, and give an overview of the seasons of the Church.

Talmido Resources

  • Conclusion
    • Another reason for variance of the Liturgical calendars is that there are two systems: the Gregorian calendar (or “new calendar”) and the Julian calendar (or “old calendar”). All Orthodox Churches had their calendar based on the Julian system. However, there were problems with the Julian Calendar as it did not correctly reflect the actual time it takes the Earth to circle once around the Sun and therefore there were frequent “leap days” that had to be added for correction. The Gregorian calendar was introduced in October 1582 by commission of Pope Gregory XIII. It was generally not adopted by Orthodox Churches and therefore the majority of other Oriental and Byzantine Orthodox Churches still base their Liturgical Calendar on the Julian calendar. Our Church in India switched entirely to the Gregorian calendar in 1953 soon after the Independence of India. The Feast of Resurrection was on the same Sunday for both the Julian and Gregorian Calendar in that year, which helped this transition to be smooth and seamless. HH Baselios Geevarghese II, Catholicose and Malankara Metropolitan issued necessary orders in agreement with the Holy Episcopal Synod for this transition. Through his Encyclical No. 620/1952 Patriarch Mor Ignatius Aphrem I, dated December 1952 made the same system to follow in the Syriac Orthodox Church as well.