Why Some Orthodox Christians Still Use the Julian Calendar

Most Orthodox Christians follow the Gregorian calendar, but there are notable exceptions. Churches such as the Russian Orthodox, Greek Orthodox, Serbian Orthodox, and Ukrainian Orthodox continue to use the Julian calendar. This article delves into the reasons behind this practice and the implications for the liturgical year.

The Historical Context

Religions often exhibit a degree of conservatism when it comes to changes, especially when it comes to procedural matters like calendars. The transition from the Julian calendar to the Gregorian calendar was a significant shift for many cultures, including the Orthodox Christian community. The Julian calendar was established by Julius Caesar in 45 BCE and was later revised by Pope Gregory XIII in 1582 to correct the drift in the calendar relative to the vernal equinox.

Late in the 19th and early 20th centuries, the Orthodox Church considered adopting new reforms. In 1923, the Pan-Orthodox Council was convened to discuss adopting the Revised Julian Calendar. However, due to various factors, not all Orthodox churches adopted the new calendar. Ultimately, the Church of Constantinople, Alexandria, Antioch, Greece, Cyprus, Romania, and Bulgaria adopted the Revised Julian Calendar, while the Church of Jerusalem, Russia, Serbia, Ukraine, and Georgia retained the Julian Calendar.

Implications for Liturgical Practices

Adopting a different calendar has some significant implications for Orthodox liturgical practices. For instance, the Revised Julian Calendar uses the Julian basis for calculating Pascha (Easter) and other movable feasts. This results in a discrepancy between the two calendars, complicating the liturgical calendar. For example, in some years, the Apostle's fast ends before it begins, a peculiarity unique to the Julian calendar.

The Orthodox Church often calls the Revised Julian Calendar the "confused calendar" due to these complications. While the New Calendar (Revised Julian) and the Gregorian Calendar functionally align for the time being, they will inevitably diverge in the future. By the year 2800, the two calendars will differ by one day.

Resistance and Ecumenism

Resistance to the adoption of the Revised Julian Calendar stems from various factors. Some see it as a move towards unity with non-Orthodox churches, particularly the Catholic Church. Old Calendarists, those who oppose the change, often accuse the New Calendar proponents of ecumenism, which they view as heresy.

The Elder Saint Paisios is a notable example of this sentiment. He made several controversial statements, including that the New Calendar was made by a Pope and the Old Calendar by an idolater, meaning Julius Caesar. However, many scholars and religious leaders argue that these views are extreme and that the calendar difference is not a matter of faith.

The most recent attempt by the current Ecumenical Patriarch to coordinate a calendar change further highlights the challenges. While a new calendar would not necessarily bring the Orthodox Church into union with the Catholic Church, it remains largely symbolic and unlikely to be widely adopted in the near future.

Scriptural Reference and Divine Appointment

The Bible indicates that God appointed the moon and stars for specific purposes, including marking the liturgical year and providing time-keeping structures. The Genesis verse (Genesis 1:14-15) specifies that these celestial bodies were placed in the heavens to mark days and years. Psalm 104:19 similarly notes the role of the moon in season marking.

Conclusion

While the use of the Julian calendar by some Orthodox Christians is rooted in historical and cultural reasons, it is unlikely to change anytime soon. The issue of a common calendar remains politically and theologically sensitive. For the Orthodox Church, the calendar is more about liturgical precision than about seeking union with non-Orthodox groups. The profound connection to tradition and the fear of heresy further complicate any move towards a new calendar.