Questions from Our Readers

There are two—somewhat related—elements implied in this question. The first one refers to why the Reformed tradition observes what is commonly called the “ecclesiastical year.” The second part specifically treats the observance of four weeks of Advent and seven weeks of Passion. On both matters there is a wealth of historical data with respect to how, where, when and why; all are rooted in centuries and centuries of church history. It would obviously go beyond the limits of a one-page article to elaborate all these details. For this reason I will try to give a short impression.

With the ecclesiastical year is meant the annual cycle in which the Christian church observes the redemptive acts of God in Christ, which commences with the four Sundays before Christmas and ends with Pentecost. We do not find in the Bible the command to commemorate the redemptive acts of Christ in a specially set aside day, other than the first day of the week. Therefore, strictly speaking, what was celebrated in the Old Dispensation is all fulfilled in Christ; hence, only the first day of the week was left to be observed. Many theologians of the Reformation, especially only Calvin and Luther initially, but also Knox, Zwingli, Bullinger and the Puritans were therefore opposed to adding additional days to commemorate. This was partly out of fear for Romish superstition and partly because such days often led to sinful festivities and practices in towns and villages.

Still, when we study the observation of Christian feast days in the early church, we do notice that several of them were indeed commemorated. The early church apparently felt that observing such days—though not necessary for salvation—was nevertheless conducive to “order and wellbeing of the congregation.” I think this is an important reason for observing both Advent and Passion weeks. Moreover, as we sing in Psalter 304, “His saints delight to search and trace His mighty works and wondrous ways.” How profitable is an orderly, annual tracing of the redemptive acts of God in Christ! Nevertheless, it is true, as stated in the authoritative Dutch commentary on Church Order by Dr. H. Bouwman, that the observing of four weeks of Advent dates back to the 11th century and was officially approved by Rome. The attentive reader perhaps will hear in the term Christmas(s) a reference to Rome…The Reformation maintained four Advent Sundays. However, in Holland—under the influence of Calvin— some wanted to abolish the commemoration of all the Christian feast days. Only Sunday should be observed. However, the Synod of Dort (1618-1619) decided to include Christmas as well, and it wasn’t until several centuries later that the Advent became observed. From the abovementioned it is clear that the observation of Christian feast days has a long record of development, which reaches all the way to the early church.

Regarding the seven Passion Sundays a very similar pattern can be detected, again reaching all the way to the early church. It would be very interesting to write about all the details as to what and how things were developed and afterwards abolished or again reinstated, but that would lead to a lengthy article. Regarding Easter we will only mention that from this oldest feast the whole tradition of the ecclesiastical year developed, albeit with many changes and not without strife. Regarding Palm Sunday, the Sunday before Easter, I found a striking quote of John Chrysostom, who wrote this about the week prior to Easter that all work ought to be laid down, because all levels of society should prepare for the celebration of the holy days of Easter: “In this week the lengthy fight ended, death was destroyed, the curse lifted, the tyranny of Satan broken and the reconciliation of God with man procured, and heaven opened for men.”

In closing, both the ecclesiastical year as well as the four and seven weeks of Advent and Passion truly belong to a long-held tradition, even though these traditions were not always void from stains and influences of Roman Catholicism. God’s Church here below is a church militant, a church in the midst of strife and trouble. At best we can say that observing weeks and these days allow the church in an orderly way to commemorate what God has done in Christ for His Church. I am convinced that many servants of the Lord and people of God will agree that often the Lord has given His divine approval upon the commemoration of Christ’s redemptive acts, also on days when it is not Sunday! How true is what we read in Exodus 20:24b: “In all places where I record (that is, cause to be remembered—HH) My name I will come unto thee, and I will bless thee.”

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Send your questions to Rev. H. Hofman, 2339 Deer Trail Dr. NE, Grand Rapids, MI 49505, or hofman@premieronline.net.

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