Elder Daniel of Katounakia (+1929): On the Correction of the Calendar

Greek source: an excerpt from Φωνή εξ Αγίου Όρους-Διά την προσεχή Οικουμενικήν Σύνοδον [A Voice from the Holy Mountain – Concerning the Coming Ecumenical Council], published in Athens in 1926. Online: https://krufo-sxoleio.blogspot.com/2012/02/blog-post_09.html.

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And finally, let us briefly speak also concerning the revision of the Calendar. Although we have addressed what was fitting on this matter even through the press, and many others, both notable and not, have raised their protests, nevertheless, since the issue of the Calendar was presented as the starting point of all the other revisions, and thus such a great uproar occurred and scandalized many, for this reason the course of the present study obliges me to express dispassionately also my humble judgments on this matter.

All the assertions and collective judgments, both of our present-day theologians, hierarchs, and professors, as well as of the mathematicians, being based upon science and understanding that our Julian calendar today violates the equinox, whereas the Gregorian, according to scientific reasoning, is more correct, propose the revision and correction thereof for the removal of the scandal. But we, examining the proceedings of the Holy Fathers at the First [Ecumenical] Council, see that those God-bearing Fathers studied sufficiently the question mathematically and saw that after the passing of three hundred years or even fewer, according to the determination of many mathematicians, we would fall behind by one day; and in the First Council, with much prudence, they established as the basis of Pascha the equinox of the 21st of March, whereas already we were found on the 8th of the same month. Yet this error they knowingly overlooked, as insignificant in essence, in order to preserve the four determinations of the Holy Apostles, as well as their seventh Canon.

Concerning these four determinations, [Hieromonk] Matthew [Blastares, +1360] the canonist says in his discourse on the Holy Spirit, that we have from the Holy Apostles four determinations regarding the Holy Pascha: the first, that we should not celebrate it together with the Jews; the second, that we should celebrate our Pascha after the vernal equinox has passed; the third, that we should celebrate it after the first full moon following the equinox; and the fourth, that we should celebrate the Holy Pascha immediately on the first day of the week.

For this reason, those most divine Fathers, in order not to annul and violate the determinations and Canons of the Holy Apostles, overlooked the non-essential error of the equinox, so that they might appear consistent with the aforementioned determinations, the neglect of which would have brought many disorders into the Church of God.

Only the more recent Latins, having dared to reform the calendar, raised the descended equinox again to the 21st of March, where it had been at the time of the First Council; and for this reason, the difference of thirteen days between us and them increased.

But in seeking to correct the equinox, they transgressed the four determinations of the Holy Apostles and their seventh canon, and furthermore even the first canon of the Holy Council of Antioch.

Therefore, in order to avert the aforementioned transgressions, those God-bearing Fathers, all inspired by the Holy Spirit, knowingly overlooked the matter of correcting the equinox as something unworthy of regard, in order to preserve the essence, and so as not to clash with the Ordinances of the Holy Apostles. And thus, they established the Paschalion that pertains to us, which our Orthodox Church continues to observe. Behold, through this Paschalion, not even the slightest violation of the Apostolic Ordinances has ever arisen, and never have we celebrated together with the Jews, nor before the vernal equinox.

Therefore, this proposal concerning the Revision signifies nothing else but the overturning of the decision of the First Holy Council. Yet, despite all the scientific modifications which the advocates of the New Calendar may propose, it is impossible that they not clash with the determinations of the Holy Apostles and with the statutes and Canons of the Holy Synods, and chiefly of the First Ecumenical [Council].

To what end, I ask, did our Church for so many years retain our Old Calendar, and now for the sake of our opponents are we to present such a scandal, which, instead of being a correction, has caused such great discord and confusion—not between us and strangers, but between us and ourselves, the Orthodox children of the Church?

Did the Anglicans, who desire union with us, accept all other things and then inquire also concerning the Calendar—which one is more correct? By no means whatsoever! But what do we mean by this? Instead of our Orthodox Church encouraging those who yearn for and desire union with us by presenting those things which have been established by our Eastern Church with authority and are not subject to revision, it presents, as though we through this Revision are to accept everything that they believe and follow and be assimilated to them—and through this approach, instead of us gaining them, we are to submit—God forbid!—to them.

Thus, the union being proposed through such Declarations of the New Synod will not only be of no benefit, but will in our own hands bring harm upon us.