Regular Christian corporate worship on Sundays goes back to the apostolic age, but New Testament writings do not explain how the practice began. Jewish Christians probably kept the sabbath at the synagogue, then joined their Gentile fellow believers for Christian worship after the close of the sabbath at sundown, either in the evening or early Sunday morning. When the church became predominantly Gentile, Sunday remained as the customary day of worship. Assemblies for the Eucharist were common on Saturday, however, as well as on Sunday in the Eastern churches into the 5th century, and Eastern canons forbade the practice, customary in the Roman church, of fasting on the sabbath.
The term Lord’s Day, signifying the triumph of Christ in his Resurrection and the beginning of a new creation, was in use by the end of the 1st century (Revelation 1:10; Didachē 14; Ignatius of Antioch, Magnesians 9:1). Some writers referred to the sabbath as the rest promised to the people of God at the end of time and to Sunday as “the eighth day,” or beginning of a new world (Hebrews 4:4–11; Letter of Barnabas 15).
In 321 the Roman emperor Constantine decreed Sunday to be a legal holiday and forbade all trade and work other than necessary agricultural labour. Later emperors extended the prohibition to include public amusements in the theatre and circus. Church councils of the period were more concerned to enforce the obligation of Sunday worship, the earliest being the Spanish Council of Elvira (c. 300), but a synod of Laodicea (c. 381) enjoined Christians not to “Judaize” but to work on the sabbath and rest, if possible, on the Lord’s Day. The Old Testament commandment of sabbath rest received a spiritual interpretation from the Church Fathers when they applied it to Sunday—e.g., St. Augustine of Hippo held that the sabbath rest from servile work meant abstention from sin (compare Tract. in Joannis, Book III, chapter 19; Book XX, chapter 2).
A literal application of the sabbath law to Sunday became evident in conciliar canons and civil laws of the Frankish kingdoms in the 6th century, climaxed by Charlemagne’s capitulary adopted by the Council of Aachen, 789 (canon 80). Medieval legislation thereafter repeatedly sought to enforce the “holiday” of Sunday, as also of many other holy days, for the benefit of serfs and labourers.
Sabbatarian laws applied to Sunday were also continued by the Protestant reformers. The Acts of Uniformity of Edward VI in 1552 and of Elizabeth I in 1559 required all persons to attend worship on Sunday, the latter imposing a fine for neglect to do so. The Church of England’s Canons of 1604 (number 13) make similar provision. Many Puritans were strongly sabbatarian in sentiment. Some of them referred to Sunday as “the sabbath.” In the Puritan colonies of New England, the so-called Blue Laws of Sunday observance were especially severe. Today some states and cities in the United States have statutes restricting certain trades and amusements on Sunday. Church laws continue to insist upon the moral obligation to attend worship every Lord’s Day.
The Advent (from Latin adventus, “coming”) season is peculiar to the Western churches, though its original impulse probably came from the East, where it was common, after the ecumenical Council of Ephesus in 431, to devote sermons on Sundays before Christmas to the theme of the Annunciation. In Ravenna—a channel of Eastern influences upon the Western church—St. Peter Chrysologus (reigned c. 433–450) delivered such homilies (sermons). The earliest reference to a season of Advent is the institution by Bishop Perpetuus of Tours (reigned 461–490) of a fast before Christmas, beginning from St. Martin’s Day on November 11. Known as St. Martin’s Lent, the custom was extended to other Frankish churches by the Council of Mâcon in 581.
The six-week season was adopted by the church of Milan and the churches of Spain. At Rome, there is no indication of Advent before the latter half of the 6th century, when it was reduced—probably by Pope Gregory I the Great—to four weeks before Christmas. The longer Gallican season left traces in medieval service books, notably the Use of Sarum (Salisbury), extensively followed in England, with its Sunday before Advent. The coming of Christ in his Nativity was overlaid with a second theme, also stemming from Gallican churches, namely, his Second Coming at the end of time. This interweaving of the themes of two advents of Christ gives the season a peculiar tension both of penitence and of joy in expectation of the Lord who is “at hand.”
Popular piety in Advent is chiefly devoted to musical and dramatic performances based upon biblical prophecies and stories of the Nativity of Christ. In many homes and churches simple devotions are associated with an Advent evergreen wreath, in which four candles are inserted and lighted, one by one, each week, as a symbol of the coming of the “Light” of the world.
The word Christmas is derived from the Old English Cristes maesse, “Christ’s mass.” There is no certain tradition of the date of Christ’s birth. Christian chronographers of the 3rd century believed that the creation of the world took place at the spring equinox, then reckoned as March 25. Hence, the new creation in the Incarnation (i.e., the conception) and death of Christ must therefore have occurred on the same day, with his birth following nine months later at the winter solstice, December 25. The oldest extant notice of a feast of Christ’s Nativity occurs in a Roman almanac (the Chronographer of 354, or Philocalian Calendar), which indicates that the festival was observed by the church in Rome by the year 336.
Many have posited the theory that the feast of Christ’s Nativity, the birthday of “the sun of righteousness” (Malachi 4:2), was instituted in Rome, or possibly North Africa, as a Christian rival to the pagan festival of the Unconquered Sun at the winter solstice. This syncretistic cult that leaned toward monotheism had been given official recognition by the emperor Aurelian in 274. It was popular in the armies of the Illyrian (Balkan) emperors of the late 3rd century, including Constantine’s father. Constantine himself was an adherent before his conversion to Christianity in 312. There is, however, no evidence of any intervention by him to promote the Christian festival. The exact circumstances of the beginning of Christmas Day remain obscure.
From Rome the feast spread to other churches of the West and East, the last to adopt it being the Church of Jerusalem in the time of Bishop Juvenal (reigned 424–458). Coordinated with Epiphany, a feast of Eastern origin commemorating the manifestation of Christ to the world, the celebration of the Incarnation of Christ as Redeemer and Light of the world was favoured by the intense concern of the church of the 4th and 5th centuries in formulating creeds and dogmatic definitions relating to Christ’s divine and human natures.
Christmas is the most popular of all festivals among Christians and many non-Christians alike, and its observance combines many strands of tradition. From the ancient Roman pagan festivals of Saturnalia (December 17) and New Year’s come the merrymaking and exchange of presents. Old Germanic midwinter customs have contributed the lighting of the Yule log and decorations with evergreens. The Christmas tree comes from medieval German mystery plays centred in representations of the Tree of Paradise (Genesis 2:9). St. Francis of Assisi popularized the Christmas crèche in his celebration at Greccio, Italy, in 1223.
Another popular medieval feast was that of St. Nicholas of Myra (c. 340) on December 6, when the saint was believed to visit children with admonitions and gifts, in preparation for the gift of the Christ Child at Christmas. Through the Dutch the tradition of St. Nicholas (Sinterklaas, hence “Santa Claus”) was brought to America in their colony of New Amsterdam, now New York. The sending of greeting cards at Christmas began in Britain in the 1840s and was introduced to the United States in the 1870s.
In Hellenistic times an epiphany (from the Greek epiphania, “manifestation”), or appearance of divine power in a person or event, was a common religious concept. The New Testament uses the word to denote the final appearing of Christ at the end of time, but in 2 Timothy 1:10 it refers to his coming as Saviour on earth. In this latter sense, a festival of Christ’s epiphany is first attested among heretical Gnostic Christians (those who believed that humankind was saved by secret knowledge, not faith, and that matter was evil and the spiritual world good) in Egypt in the late 2nd century (St. Clement of Alexandria, Strōmateis, Book I, chapter 21), on January 6, when he was manifested as the Son of God at his baptism. The date is that of an Egyptian solstice, celebrated by pagans as a time of overflow of the waters of the Nile, and in certain mystery cults as the occasion of the birth of a new eon, or age, from the virgin goddess Kore, daughter of the earth-mother goddess Demeter. In other places of the Middle East, the time was associated with miraculous fountains from which wine flowed in place of water.
Nothing more is known of an Epiphany feast until the 4th century, when it appears in the Eastern churches as a festival second in rank only to Easter. It commemorated three “manifestations”: the birth, the baptism, and the first miracle of the Lord at Cana (John 2:1 ff.). In the latter half of the century Eastern and Western churches adopted each other’s Incarnation festival, thus establishing the 12-day celebration from Christmas to Epiphany. The particular emphasis in the Eastern feast upon the baptism of Christ led to special liturgical ceremonies of the blessing of waters and the ministration of baptism at this time. In the West, where Christmas was the primary festival, the Epiphany was associated particularly with the Adoration of the Magi to the infant Jesus (Matthew 2:1–12), as anticipation of the universal redemption of Christ in his “Manifestation to the Gentiles.”
A season of Pre-Lent, peculiar to the Roman Catholic rite, was eliminated from that calendar in 1969. It had developed in the 6th century as a time of special supplication for God’s protection and defense in a period of great suffering in Italy from war, pestilence, and famine. It was marked by three Sundays before the beginning of Lent, called, respectively, Septuagesima, Sexagesima, and Quinquagesima—roughly 70, 60, and 50 days before Easter. Though not included in the discipline of Lenten penitence and fast, the season was related by some authorities to influences from the East, especially upon Roman monastic customs, for a longer Lent of eight weeks.
Shrove Tuesday, the day before Ash Wednesday (the initial day of Lent), is in many places a day of Carnival, though its name derives from the custom of going to confession for absolution and penance before Lent (from the Middle English word shriven, “to shrive”). A famous Carnival is that of Mardi Gras (French: “Fat Tuesday”) in New Orleans.
The Lenten (from Middle English lenten, “spring”) season is rooted in the preparation of candidates for baptism at the Paschal vigil. For several weeks they received intensive instruction, each session followed by prayer and exorcism. The earliest detailed account of these ceremonies is in the Apostolic Tradition (c. 200) of St. Hippolytus. At the conclusion all the faithful joined the catechumens (inquirers for instruction) in a strict fast on the Friday and Saturday before Easter. These were the days “when the Bridegroom was taken away” (compare Mark 2:20).
As a 40-day period (six weeks) Lent is mentioned in canon 5 of the first ecumenical Council of Nicaea in 325. In the 4th century, instruction of the baptismal candidates was normally given by the bishop. Several such “catechetical lectures” on the creed and sacraments have survived, notably those of St. Cyril of Jerusalem and Theodore of Mopsuestia. St. Augustine’s treatise De catechizandis rudibus (c. 400) gave a less dogmatic and more biblical and historical approach. The Roman church organized its instruction around three (later seven) “scrutinies,” at which the catechumens were introduced to the Gospels, the Apostles’ Creed, and the Lord’s Prayer.
Since Sunday was never a fast day, piety sought to conform the Lenten fast exactly to 40 days, after the examples of the 40 days in the wilderness of Moses, Elijah, and Christ. In the Eastern churches, where Saturdays were also excluded from fasting, this developed into an eight-week Lent. At Rome, from the late 5th century, the fast began on Wednesday before the first Sunday in Lent.
During Lent also, grievous sinners were excluded from Communion and prepared for their restoration. As a sign of their penitence, they wore sackcloth and were sprinkled with ashes (Tertullian, De paenitentia 11; compare the biblical precedents Jeremiah 6:26, Jonah 3:6, Matthew 11:21). This form of public penance began to die out in the 9th century. At the same time, it became customary for all the faithful to be reminded of the need for penitence by receiving an imposition of ashes on their foreheads on the first day of Lent—hence the name Ash Wednesday.
The last week of Lent was one of special devotion in remembrance of the Lord’s Passion. St. Athanasius in his Festal Letter of 330 called it “holy Paschal week.” The Church of Jerusalem in particular organized dramatic ceremonies during the week at appropriate holy sites of its neighbourhood. A detailed description is contained in the account of a Spanish nun (c. 395), Peregrinatio ad loca sancta (or Peregrinatio Etheriae). From Jerusalem many of these ceremonies, such as the Palm Sunday procession and the Good Friday veneration of the cross, spread to other churches.
The Roman Catholic liturgy of Holy Week begins with the blessing of palms and a procession on Sunday, with a solemn rendition of St. Matthew’s Passion narrative at the mass. On Thursday the bishop blesses the sacred oils for the catechumens and the sick and the chrism (oil) for confirmation, and, in ancient times, penitents were reconciled for their Easter Communion. After a festal mass commemorating the institution of the Eucharist, the altars are stripped and washed. An additional ceremony, of medieval origin, has given its name to this day—the washing of feet, in imitation of the Lord’s action at the Last Supper (John 13:2–15). It is popularly called the Maundy, from the anthem sung during the ceremony (Mandatum, “a new commandment,” John 13:34).
Another medieval custom, which had a popular revival in the late 20th century, is the service of Tenebrae, held on Wednesday, Thursday, and Friday, in the evening. It is the old choir office of Matins and Lauds, originally sung before dawn and marked by the gradual extinguishing of candles before the breaking of the light of day.
On Good Friday (the day commemorating the Crucifixion of Christ), the Mass of the Presanctified is observed. Its name is derived from the fact that there is no consecration of the sacred elements of bread and wine. Instead, Communion is ministered from the Reserved Sacrament (consecrated elements retained from previous celebrations). Other features are the singing of the Passion according to John, the impressive series of intercessions, and the adoration of the cross with singing of the Reproaches and the hymn “Pange lingua” (“Sing, my tongue, the glorious battle”). Following the Communion and dismissal of the people, there are no further liturgical rites other than the daily choir offices until the vigil of Easter.
The term Easter, commemorating the Resurrection of Christ, comes from the Old English ēaster or ēastre, a festival of spring. The Greek and Latin Pascha comes from the Hebrew Pesaḥ, “Passover.” The earliest Christians celebrated the Lord’s Passover at the same time as the Jews, during the night of the first (paschal) full moon of the first month of spring (Nisan 14–15). By the middle of the 2nd century most churches had transferred this celebration to the Sunday after the Jewish feast. But certain churches of Asia Minor clung to the older custom, for which they were denounced as “Judaizing” (Eusebius, Ecclesiastical History, Book V, chapters 23–25). The first ecumenical Council of Nicaea in 325 decreed that all churches should observe the feast together on a Sunday. Yet many disparities remained in the way the several churches calculated the date of Easter. Today the Eastern churches follow the Julian calendar, the Western churches its correction by Pope Gregory XIII in 1582, so that in some years there may be a month’s difference in the time of celebration.
Since 1900, various religious, business, and professional groups have promoted the concept of a fixed world calendar, which would include a fixed date for Easter. Proposals have been placed before the League of Nations and its successor, the United Nations. The Second Vatican Council in its “Constitution on the Sacred Liturgy” (1963) accepted the principle of a fixed date for Easter, subject to approval by other churches, provided that no world calendar impaired the regular succession of a seven-day week. The World Council of Churches in the early 1970s canvased its member bodies to this end, and a large majority replied in favour of such a change. An Easter message of Athenagoras I, the Orthodox Patriarch of Constantinople, in 1969, called for a resolution of the differences between the Eastern and Western churches and a search for a common date. Among those preferring a fixed date for the observance of Easter—regardless of the issue respecting a common world calendar—the second Sunday in April has been widely proposed.
The Easter celebration continues for 50 days, to and including the Feast of Pentecost. In the early church, as on all Sundays, there was no fasting or kneeling in prayer during the period.
The liturgy began with a solemn vigil on Saturday evening. A new fire was lit for the blessing of the Paschal candle (the Exultet)—symbol of the driving away of the powers of darkness and death by the Passover of the Lord. There followed a series of lessons from the Old Testament and a homily. Then, toward midnight, while the faithful were engaged in prayers, candidates for baptism were taken to the baptistery for their initiation. Returning to the assembly, they were confirmed by the bishop with chrism and the laying on of hands, and toward dawn the Easter Eucharist was completed. A similar celebration was repeated on the eve of Pentecost for those who were hindered from receiving baptism at Easter.
As at Christmas, so also at Easter, popular customs reflect many ancient pagan survivals—in this instance, connected with spring fertility rites, such as the symbols of the Easter egg and the Easter hare or rabbit. The Easter lamb, however, comes from the Jewish Passover ritual, as applied to Christ, “the Lamb of God” (compare John 1:29, 36; 1 Corinthians 5:7).
At first the church commemorated the Ascension (from the Latin ascensio, “ascent”) of Christ into heaven, after his Resurrection (Luke 24:50–51; Acts 1:1–11), as part of the total victory of Christ celebrated from Easter to Pentecost. A special feast of the Ascension is not mentioned before the 4th century. The Spanish Council of Elvira (c. 300) appears to have rejected it as an unwarranted innovation. But by the end of the 4th century the feast had become universal in the church, on the 40th day after Easter.
The old English popular name for the feast is Holy Thursday, but there is no liturgical tradition to support the idea of an “Ascensiontide” as a season distinct from Easter. From the 10th century there developed an “octave” of Ascension, adopted at Rome in the 12th century but suppressed in 1955. The three days before Ascension Day, known as Minor Rogation Days, were instituted by Bishop Mamertus of Vienne (Gaul) in 470 and extended to all the Frankish churches at the Council of Orléans in 511. Pope Leo III (reigned 795–816) adopted them at Rome. They are observed by processional litanies and fasting as a supplication for clement weather for the crops and deliverance from pestilence and famine. In 1969 the Minor Rogation Days were changed to votive masses.
The Jews had an early harvest festival seven weeks after the firstfruits offerings of Passover, called Shavuot, or the Festival of Weeks. The Priestly Code (Leviticus 23:15–16) assigned it to “the morrow after the seventh sabbath”—which would be a Sunday. Early rabbinic tradition (Babylonian Talmud, Pesaḥim 68b) associated the festival with the giving of the Law at Sinai, on the basis of Exodus 19:1.
The Christian festival of Pentecost (from the Greek pentecoste, “50th day”), unlike Easter, is not rooted in Judaism but is based upon the narrative of Acts 2, recording the gift of the Holy Spirit to the disciples and the launching of the church’s mission to all peoples on the Pentecost that followed the Lord’s Resurrection. The outpouring of the Spirit was the final seal upon Christ’s redemptive work, a sign of the inauguration of the new age when the Law was fulfilled and the way to salvation opened to the Gentile peoples. For this reason the early Christians considered Pentecost to be included in, but climactic of, the great “50 days” of Easter. Pentecost was in fact the name commonly given by the early Fathers to the whole season.
As early as the 5th century, baptisms were administered at Pentecost to those unable to be initiated at Easter, and a vigil rite was developed comparable to that of the Pascha (Leo the Great, Letters 16; Leonine and Gelasian sacramentaries). The Anglo-Saxons called the feast White Sunday (Whitsunday), from the white garments bestowed upon the newly baptized (compare Bede, Ecclesiastical History, Book II, chapter 9; Penitential of Archbishop Theodore of Tarsus). The term Whitsunday has been customary in the Anglican churches since the First Prayer Book of Edward VI (1549).
Pentecost or Trinity Season
The Sundays after Pentecost mark the season of the life of the church between the two advents of Christ as it fulfills its mission to the world under the guidance of the Spirit. Bishop Stephen of Liège (reigned 902–920) instituted a Feast of the Holy Trinity on the first Sunday after Pentecost, which spread through northern Europe. It was taken up in the Use of Sarum and was accepted at Rome in 1334 by Pope John XXII. It became common to date the Sundays after this feast, instead of after Pentecost, as in the Roman liturgy, and this practice was followed by the Carthusians and the Dominicans and in the Lutheran and Anglican churches.
Saints’ days and other holy days
The celebration of days in honour of the saints or “heroes of the faith” is an extension of the devotion paid to Christ, since they are commemorated for the virtues in life and death that derive from his grace and holiness. Originally each local church had its own calendar. Standardization came with the fixation of the rites of the great patriarchal sees, which began in the 4th century and was completed for the Byzantine churches in the 9th century. The Roman calendar of the Gregorian Sacramentary became the basis of the Western church’s observances with the liturgical reform of Charlemagne (c. 800), but it was constantly supplemented throughout the Middle Ages by new additions from diocesan or provincial areas. It was not until 1634 that the Roman see gained complete control over the veneration and canonization of saints in the Roman Catholic churches subject to its jurisdiction.
Before the toleration of the Christian church under Constantine (312 CE), the several churches commemorated only their martyrs on the anniversaries of their deaths, commonly called their natale, or birthdays, with rites similar to those of Easter. By giving up life for their faith, often after cruel tortures, the martyrs were supreme examples of the imitation of Christ. The earliest attested institution of such an anniversary is recorded in the Martyrdom of Polycarp of Smyrna (c. 155). The oldest Roman calendar of the martyrs reaches only to the beginning of the 3rd century and includes the joint martyrdom of the church’s apostolic founders Saints Peter and Paul (June 29), a feast apparently instituted in the year 258.
After the age of the martyrs, the calendars continued to be enriched by entries of eminent bishops, teachers, ascetics, and missionaries. Other new feasts were associated with the transfer of the relics of saints to sumptuous shrines or churches dedicated in their honour. A precedent of great influence was the feast of dedication of the Church of the Holy Sepulchre (or Anastasis, “Resurrection”) at Jerusalem, on September 14, 335, where the discovered tomb and cross of Christ were enshrined on the supposed site of his victory over death. The feast is popularly called Holy Cross Day. From the 4th to the 6th century many “inventions” or discoveries of relics were produced and fictitious “Acts” written to promote the cults of Apostles, evangelists, and hitherto unknown martyrs of earlier times.
In the late 4th century a feast of All Martyrs was observed by the East Syrians on May 13 and by the West Syrians and Byzantines on the Sunday after Pentecost. Pope Boniface IV received from the emperor Phocas (reigned 602–610) the Pantheon at Rome, which he dedicated on May 13 to St. Mary and All Martyrs. The Feast of All Saints at Rome on November 1 was promulgated by Pope Gregory IV in 835, in place of the May festival. Some authorities believe this festival to be of Irish origin; others relate it to a chapel of All Saints in St. Peter’s Basilica established by Pope Gregory III (reigned 731–741).
Liturgical feasts in honour of Mary—related to the Incarnation cycle—developed in the East after the third ecumenical Council of Ephesus in 431, where she was declared to be Theotokos (“God-Bearer”). At Rome the earliest special commemoration was on the Octave of Christmas, but Pope Sergius I (reigned 687–701), an Easterner, introduced to Rome her four major feasts: her Nativity (September 8), the Purification of the Blessed Virgin Mary (February 2, with its procession of candles—hence “Candlemas”), the Annunciation (March 25), and the Assumption (August 15).
The early Christians had no system of colours associated with the seasons, nor do the Eastern churches to this day have any rules or traditions in this matter. The Roman emperor Constantine gave Bishop Macarius of Jerusalem a “sacred robe…fashioned with golden threads” for use at baptisms (Theodoret, Ecclesiastical History, Book II, chapter 23). Toward the end of the 4th century, references are made to shining white garments worn by celebrants at the Eucharist (Apostolic Constitutions, Book VIII, chapter 12; Jerome, Dialogi contra Pelagianos, Book I, chapter 29). Inventories of Frankish churches in the 9th century reveal a variety of colours used for vestments, but without any particular sequence for their use. The Ordo of St. Amand of the same period refers specifically to dark vestments at the major litanies and black ones at the Feast of Purification (February 2).
The modern colour sequence of the Roman Catholic Church was first outlined in Pope Innocent III’s treatise De sacro altaris mysterio (Book I, chapter 65, written before his election as pope in 1198), though some variations are admitted. White, as a symbol of purity, is used on all feasts of the Lord (including Maundy Thursday and All Saints’) and feasts of confessors and virgins. Red is used at Pentecost, recalling the fiery tongues that descended upon the Apostles when they received the Holy Spirit, and also at feasts of the Holy Cross, Apostles, and martyrs, as symbol of their bloody passions (sufferings and deaths). Black is used as a symbol of mourning on days of fasting and penitence and at commemorations of the departed—but violet, symbolizing the mitigation of black, is allowed during Advent and Lent. Green is used on other days, without special significance, as a compromise colour distinguished from white, red, and black. Innocent’s symbolism is based upon allegorical (symbolic) interpretations of colours and flowers mentioned in Scripture, especially in the Song of Solomon.
In the later Middle Ages other colours were used in various churches, such as blue for certain feasts of the Virgin Mary, and rose (a mitigation of violet) on the third Sunday in Advent and the fourth Sunday in Lent. The missal of Pope Pius V in 1570 prescribed the sequence of Innocent III, with rose on the two Sundays mentioned. In 1868 the Congregation of Rites allowed the use of gold vestments in place of white, red, and green. Medieval English uses showed much variation, but the predominant principle was use of the finest vestments, of whatever colour, on great feasts, and others on lesser days of importance. In the Use of Sarum, white, red, and blue were the primary colours; but in Lent an unbleached cloth was customary, changing to deep red during the two weeks before Easter.https://imasdk.googleapis.com/js/core/bridge3.474.0_en.html#goog_716486137https://imasdk.googleapis.com/js/core/bridge3.474.0_en.html#goog_716486139https://imasdk.googleapis.com/js/core/bridge3.474.0_en.html#goog_716486141
Anglican and Lutheran churches have in recent times generally followed the Roman sequence, although some Anglican churches have restored the colours of the Use of Sarum. In the liturgical experiments since World War II, the sequences and symbolism inherited from the Middle Ages are being abandoned, and a greater freedom is evident in paraments (vestments and hangings), with increasing variety and combinations of colours, especially on festal occasions.