What do the colors in the liturgical calendar mean?

Answer 1

Following is an alphabetical list of the principal feasts and liturgical seasons from the Catechism: Advent - The liturgical season of four weeks devoted to preparation for the coming of Christ at Christmas (524).

Annunciation - The visit of the angel Gabriel to the virgin Mary to inform her that she was to be the mother of the Savior. After giving her consent to God's word, Mary became the mother of Jesus by the power of the Holy Spirit (484, 494).

Ascension - The entry of Jesus' humanity into divine glory in God's heavenly domain, forty days after His Resurrection (659,665).

Assumption - The dogma that recognizes the Blessed Virgin Mary's singular participation in her Son's Resurrection by which she was taken up body and soul into heavenly glory, when the course of her earthly life was finished (2124-5).

Christmas - The feast of the Nativity, the birth of Jesus (1171). Easter - The greatest and oldest Christian feast, which celebrates Christ's Resurrection from the dead. Easter is the "feast of feasts", the solemnity of solemnities, the "Great Sunday". Christians prepare for it during Lent and Holy Week, and catechumens usually receive the Sacraments of Christian Initiation (Baptism, Confirmation, Eucharist) at the Easter Vigil (1169; cf. 647).

Epiphany - The feast that celebrates the manifestation to the world of the newborn Christ as Messiah, Son of God, and Savior of the world. The feast of Epiphany celebrates the adoration of Jesus by the wise men (magi) from the east, together with his baptism in the Jordan and the wedding feast of Cana in Galilee (528; cf. 535).

Feast Days - The annual cycle of liturgical celebrations commemorating the saving mysteries of Christ's life, as a participation in the Paschal Mystery, which is celebrated annually at Easter, the "feast of feasts." Feast days commemorating Mary, the Mother of God, and the saints are also celebrated, providing the faithful with examples of those who have been glorified with Christ (1169, 1173). Holy Days of Obligation - Principal feast days on which, in addition to Sundays, Catholics are obligated by Church law to participate in the Eucharist; a precept of the Church (2043, 2180). Holy Week - The week preceding Easter, beginning with Palm (Passion) Sunday, called the "Great Week" in the liturgies of the Eastern Churches. It marks the Church's annual celebration of the events of Christ's passion, death, and resurrection, culminating in the Paschal Mystery (1169). Immaculate Conception - The dogma proclaimed in Christian Tradition and defined in 1854, that from the first moment of her conception, Mary -- by the singular grace of God and by virtue of the merits of Jesus Christ -- was preserved immune from original sin (491). Pentecost - The "fiftieth" day at the end of the seven weeks following Passover (Easter in the Christian dispensation). At the first Pentecost after the Resurrection and Ascension of Jesus, the Holy Spirit was manifested, given and communicated as a divine Person to the Church, fulfilling the paschal mystery of Christ according to His promise (726, 731; cf.1287). Annually the Church celebrates the memory of the Pentecost event as the beginning of the new "age of the Church", when Christ lives and acts in and with His Church (1076). Colors of the Liturgical Year

Green - Ordinary Time

Violet - Advent & Lent, Mass for Life, Funerals (optional)Red - Passion, Holy Spirit, Martyrs, Pentecost, ConfirmationWhite - Easter & Christmas, Feasts of Our Lord & non-martyrs, Funerals (opt.) (oRose - 3rd Sunday of Advent and 4th Sunday of Lent (optional)Black - Funerals (optional) Masses for the Dead and All Souls (optional)

Answer 2

Purple - Lent & Advent Green - Ordinary Time White - Christmas / Easter / Epiphany / all major Feast days Gold may be substituted for White on solemn occasions Red - Pentecost / Feasts of Martyrs Rose - (optional - used rarely) - Gaudate Sunday (3d Sunday in Advent) / Laetare Sunday (4th Sunday in Lent) Black - (optional - used rarely) - Funerals
Summary:

Liturgical colours, both in the Roman Catholic and Protestant churches, signify the character of the various seasons and feast days, and thus symbolise the religious year. The colours find their use on the vestments worn during the service. Their application is not always governed by a general rule and vary from country to country.

Bibliography:

K. Goldhammer, "Farbe, liturgisch" in Reallexikon zur Deutschen Kunstgeschichte, published by the Zentralinstitut für Kunstgeschichte München, Volume VII, Munich 1981.

The Christian church has a complete system of ceremonies, texts, words, periods, paramenta (ecclesiastical vestments and decorative hangings for the altar, pulpit and liturgical accessories) and colours, all of which determine the annual cycle of the religious life of the clergy, and provide both form and content for the faithful. Through the rhythm and sanctification of time, the church wishes to bring the lives of its members, as individuals, nearer to the principle of eternal life. The liturgical year follows the drama of Incarnation - the story of Christ on earth from Advent to Pentecost. The church thus combines Christ's feast days with those of the Saints featuring in the Catholic cycle in the great liturgical calendar of Christ. The main feast days of the religious year are: Christmas, Easter, the Ascension, Pentecost and All Saints.

According to the Mediaeval allocation of time, the following periods are considered Holy: the four seasons; the months of the year (to each of which is dedicated a figure from the life of Christ, a part of Christ's body, or remembrance of the dead): the days of the week (Sunday being a special day dedicated to God, and special devotions being dedicated to all the other days) and the hours of the day, with recitation of the breviary or attendance of a service.

As part of the history of colours in the liturgy, it should be noted that the early church initially favoured a "pure white." It was Pope Innocence III who, in 1200, documented a new arrangement of colours which became mandatory under Pius V, some 300 years later. In the Catholic church, the alb is always made of white linen. The chasuble (a robe with an opening for the head and open beneath the arms), the maniple (a band worn on the left arm before 1970) and the stole are all made from the same material, and are variously coloured: white, red, green, violet, black, rose or gold. These colours have the following meanings:

• White is the colour of purity and joy. It is worn on feast days of Our Lord, the Holy Virgin Mary, the angels and the saints who were not martyrs.
• Red symbolises blood; it is the colour of martyrs, including the Apostles, and the Passion, including (since 1970) Palm Sunday and Good Friday. It is also the color of fire and is worn on Pentecost. Though never worn for extended periods, red is seen throughout the year, and denotes individual feast days.
• Green represents life. It is used on ordinary Sundays, outside the Christmas/Epiphany and Easter/Pentecost cycles.
• Violet is the symbol of quietness and penitence. Violet is worn on the Sundays and weekdays of Advent and Lent.
• Black is the colour of mourning. It was once worn on Good Friday and at masses for the dead, though since 1970 white is preferred for the latter.
• Rose marks the pauses for joy during periods of penitence and fasting. It is an option for the Third Sunday in Advent and the Fourth Sunday in Lent.
• Gold is permitted on holidays and can replace white, red and green but never black.

The colours used in the Catholic church are shown around the outer ring of the large illustration, within which the most important feast days on the religious calendar are also shown. The innermost circle provides a summary and states the predominant colours for each respective period: Advent as a time of penitence and expectation is placed within the dark shade of violet. White, the colour of the angels, is predominant at Christmas. (The three Christmas masses are characterised by a series of colours so constructed that they lead from the dark, dull colours to the radiant colours of light, for example along the series: violet - red - white.) During epiphany, white, red or gold symbolise the brilliance of the star which guides the three kings, but neutral green then becomes dominant. For the period between Septuagesima and Easter, violet - representing the periods of penitence and fasting - once again dominates. Easter is mostly held in white, while green marks the remainder of the year, until the cycle commences anew.

The Directorium, in which the rules governing colours are listed, does not select colours for entirely symbolic reasons, but often places them together randomly, or presents a choice of several colours.

The inner ring conforms to the same system as the outer, and explains the colours of the liturgical periods in the Protestant church's calendar. (Here, a Protestant community from Milan has been used as an example, but there are certainly variations to the colour-orders relating to Lutheran, Calvinist or Zwinglian ideas, for example).

The use of colours in the liturgy of the various Protestant and Reformed Churches is generally far more restrained than in the Catholic church, and can be entirely absent. After the 19th century, there was a renewed interest in liturgical colours. White retained its symbolic value and was associated with black. Originally, both clergy and congregation wore these two colours, but they were not used in the decoration of the church. White was also used in church services as the colour of mourning in order to illustrate the close relationship between death and resurrection.

If the colour system pertaining to the Catholic tradition is compared with that of Protestant churches, it is apparent that the Catholic system appears more sensual, while the Protestant system is marked by a more logical use of colours.

The colours in the second illustration are arranged around the traditional colour-circle, with gold at its centre. Two polarities thus arise: red/green and white/black, with the other colours concentrated in the area between red and black.

The third illustration shows the liturgical feast days as related to the astronomical calendar, and also the solstices and the equinoxes which, in the rural - generally speaking pre-Christian - world, are of great significance. Here, the extent is evident to which the liturgical calendar "inverts" the astronomical calendar by connecting the two solstices and the two equinoxes with other religious feasts. The four quadrants thus arising are in turn divided by other feasts, arranged as symmetrical opposites. The predominant colour of these feasts is white, and only Jacob and Matthew are entitled to red.

Answer 3

Color. Color is everywhere. Color is God's way of filling his world with beauty and giving pleasure to those who live in this colorful world. Christians, for centuries, have used color in divine worship to emphasize the redemptive action of God through his Son.

Color, like music, plays an important role in the life of God's worshiping people. Just as music is the "handmaiden to theology," liturgical color complements the message of the seasons and occasions during the church year. Taking a familiar seat in the nave of his/her chapel preceding worship on any given Sunday, the worshiper's emotions and intellect are immediately engaged by color. Liturgical colors aid in establishing a climate in which Law and Gospel may be heard and received.

Color, like light which is its source, is most helpful when it is pleasing as well as stimulating to the senses. However, let's never forget its primary role in divine worship: Color allows us to see the Light of Life, Jesus Christ. It serves to communicate the message of salvation. And communicate it does when it reinforces a specific "colorful" chapter in the life of our Lord and his church, retold annually by the church calendar.

However, color and its bright message can easily be taken for granted or mistaken in its purpose. The paraments, vestments, altar clothes, banners, traditionally employed each Sunday, must be seen as more than an attempt to decorate, or give accent to the chancel. That is, no doubt, the view of some. It's true; interior design and decoration are important. But a greater service is demanded of our liturgical colors than merely making the surroundings "pretty."

Furthermore, when altar paraments are used year after year without much attention given to their message, as well as their care, the pastor, along with his faithful altar guild would do well to throw away the key to the sacristy and refrain from using those altar cloth "decorations." Frequent instruction about the church year and its corresponding colors must go hand in hand with its weekly use.

How do you go about instructing and communicating appreciation for the colors of the church year and the seasons they support? Some liturgical creativity is in order for this task. Think of the rainbow. The rainbow is that vivid reminder of God's promise given to Noah and his descendants. The acronym, "Roy-g-biv," is a helpful device in remembering that beautiful object of hope, and its red, orange, yellow, green, blue, indigo, and violet colors. Let's adapt that helpful device for use in taking a fresh look at the colors of the church year.

Traditionally, five basic colors of a festive, penitential, and neutral nature have been used in most liturgical congregations. In recent times, with liturgical renewal, three additional colors (blue, scarlet, and gold) have been added to the basic five of white, red, green, violet or purple, and black.

Instead of "Roy-g-biv," may I suggest "Bg-Bgs-Pwr?" (blue, green, black, gold, scarlet, purple, white and red) "Bg-Bgs-Pwr," enunciated Big Bags of Power" might at first seem silly. Indeed it is! Does it have anything to do with the message of those colors? Not really! Then, why suggest such a ridiculous notion? Because, a humorous, yet effective memory technique, such as "Bg-Bgs-Pwr," is what we may need to remember this liturgical tool and the message it conveys throughout the church year.

Each "Bg-Bgs-Pwr" color has evolved through the centuries in the community of faith to communicate a powerful message. Proclaim: A guide for planning liturgy and music by Concordia Publishing House, Manual on the Liturgy: Lutheran Book of Worship, published by Augsburg/Fortress, and the recently released Lutheran Worship: History and Practice published by Concordia Publishing House are three helpful sources of information that elaborate on the subject and the liturgical seasons they serve. A fresh look at the "Bg-Bgs-Pwr" color scheme can reawaken our appreciation for this time- honored custom.

Blue, the first color of the "Bg-Bgs-Pwr" scheme, is the more contemporary color increasingly used by many congregations in their observance of a new church year. Advent, a preparatory time of waiting and watching, communicates the message of hope. BLUE-the color of the sky-helps convey that powerful message. Our Christian faith rests on the hope that Christ, who came in history assuming our flesh, will also return on the last day of time from that same blue sky he ascended long ago.

Green, comes next in the acronym and is by far the most common color seen during the year. Lutheran Worship calls for its use during the seasons of Epiphany and Pentecost. The first Sunday following the first full moon after the vernal equinox (March 21), also known as Easter Sunday, determines the length of these two seasons.

The days of Epiphany may entail a total of, but not more than, eight Sundays. The season of Pentecost, on the other hand, can last from 22 to 28 Sundays. Green is the appointed color for all but a few of the Sundays during these seasons. Consequently, green may be used an average of six to eight months of any given liturgical year!

Epiphany's message of Christ's revelation to the Gentiles along with the season's traditional emphasis on extending Christ's kingdom through missions, calls for the use of green-the color symbolic of growth.

The Sundays following Pentecost, observed as "the time of the church," share a somewhat similar theme as that of Epiphany. Affectionately called the season of the "green meadow," no doubt due to the fact of green being the established color, these Sundays also emphasize the subject of growth. Green is a neutral color, but there is nothing colorless about our need to grow and mature as disciples of Jesus Christ. That's why the "green meadow" time of the church year is so lengthy. Time must be given to encourage all worshipers to maintain their faith through the constant use of God's means of grace.

A helpful suggestion for congregations observing summer and fall months with one neutral color, would be to invest time and effort in obtaining several sets of green paraments. Variety and change in shades of this color would go a long way in keeping the season fresh and "green." Changing the paraments every six weeks would complement the Sundays following Pentecost and their emphasis on personal faith that is living and growing.

Black is seen very seldom during the year. The calendar calls for its use only twice; on Good Friday and Ash Wednesday. There's no mistaking the message that this sober color gives. Black is the absence of light. Good Friday, or Black Friday in combination with Ash Wednesday, calls for sober reflection on the cost of our redemption. Without Christ's sacrifice on the day the sky turned dark and hid the light of the sun, there would be no bright Light of Christ to live in, nor new life in Christ to enjoy.

Gold is the optional color for Easter Sunday. It is also the suggested color for the last Sunday in the church year when that day is observed as Christ the King Sunday (LBW). Its use may not be popular yet, but its emphasis is undeniable. Gold represents value and worth. The golden festival of the Resurrection of Jesus Christ is the event that gives our lives meaning and worth. He is worthy of our praise as we adorn his altar with the color of splendor.

Scarlet (a vivid red, or orange) is the fifth letter in the "Bg-Bgs-Pwr" acronym that is called for use during Holy Week; from Palm Sunday to Maundy Thursday. It is a color worth investing in because it stands in contrast to the traditional red that is used on Festival Sundays. Scarlet's use during the somber days of Holy Week help to offer a different message. As the Manual on the Liturgy points out, "scarlet is a color anciently associated with the passion . . . the color of blood" (p. 25).

Purple, like black, is a penitential color, in contrast to a festive one. It is appropriately used during Lent and, still in many parishes, during the season of Advent. The forty days of Lent, including the six Sundays that fall during this season, use this deep, rich color which has come to represent somberness and solemnity, penitence, and prayer.

Violet or purple was a very cherished and expensive color in the world Jesus lived. The dye used to make the color was painstakingly acquired by massaging the neck of a Mediterranean shell fish that secreted a special fluid. It was therefore afforded only by the rich and worn most exclusively by the royalty.

Jesus, the king of the Jews, wore a purple robe only once. As the soldiers mocked and tormented him, the Scriptures record they placed on him a "purple garment" in order to ridicule him and belittle the claim that he was a monarch.

Therefore, purple is used during this penitential season of Lent as a vivid reminder of the contempt and scorn he endured, and the subsequent sacrifice he made for our eternal salvation. Ecclesiastical purple should remind all Christians of their daily need to humbly give attention to leading a life of repentance.

White is the color of purity and completeness. The theme for the "great fifty days" of Easter is supported by the use of white. This color, used primarily during these Sundays, assists in bearing the message that "though your sins be as scarlet, they shall be white as snow." Christ's triumph from the grave on Resurrection day is the cause for our rejoicing. His purity before his Father becomes our purity. White reinforces that message of joy.

In addition to its use during Eastertide, white is the appointed color for such festive Sundays as Christmas and its twelve days; Epiphany (Jan. 6) and the first Sunday following it, observed as the Baptism of Our Lord; the Last Sunday after the Epiphany, also known as Transfiguration Sunday; Holy Trinity Sunday; and twenty-one minor festivals and occasions listed on the church year calendar in Lutheran Worship. In all, white serves as the best festive color for the church year.

Finally, red completes the acronym, "Bg-Bgs-Pwr." Red is a power color and is appropriate for use on Pentecost Sunday. On this day we remember the power and fire of "the Lord and Giver of Life," who revealed himself as the promised one. The color red communicates the motif of strength-strength and power the Holy Spirit gives in order for God's people to call on the name of Jesus Christ and share that powerful name with others.

There is no question that red is a compelling festive color. Consequently, it serves well as the traditional color for the heroic martyrs of the church. The Lutheran Worship church year calendar provides propers for sixteen martyr festivals and recommends red as the appropriate color. Their red blood shed in defense of the Gospel offers perpetual encouragement for God's people to be resolute in living the faith.

Additional uses of red are Reformation Sunday; Holy Cross Day (Sept. 14); on such festive occasions as dedications, anniversaries of a congregation and its physical structure; festive days celebrating the office of the public ministry, such as ordination and installation.

It is appropriate, from time to time, to take a thoughtful and fresh look at the colors that are displayed throughout the church year. In the end, we admit, the use of paraments, vestments, altar clothes, banners is an adiaphoron. Even the symbolism behind the traditional colors is somewhat arbitrary and open to additional interpretations as generations pass. The primary source and guarantor of their meanings is tradition.

However, the important thing to remember is why we retain this traditional liturgical standard. The value of the "Bg-Bgs-Pwr" color scheme rests in their purpose: to serve God's worshiping community by assisting in communicating the holy faith from generation to generation. In every age, the beauty and symbolism of color in the church continues to serve us exceptionally well! Soli Deo Gloria pro Ecclesia Colorem!

Answer 4

Violet for Advent and Lent means penance and anticipation

White means purity or rejoicing

Green - used in Ordinary Time

Red- either the blood of martyrs or the fire of the Holy Spirit

Rose - joy and praise. Only used twice during the Liturgical Year

White and Blue - Blessed Virgin