Mount Athos has been the center of the Orthodox Christian tradition. The monastic communities of Athos have long served as guardians of Christian spirituality, faith, and traditions that shape the religion. Among other distinctive features, Mount Athos is known for its continuous and uninterrupted use of the old Julian calendar. This distinguishes it from a great part of the Orthodox Christian Church, which, in obedience to the Ecumenical Patriarchate, follows the revised Julian calendar, which is also known as the Gregorian calendar.
How did the Split Between the Old and the New Calendar Arise?
The Julian calendar, introduced by Julius Caesar in 45 BC, was the calendar followed by Christianity all throughout its long history. However, in the late 16th century, research in astronomy revealed an error, prompting Pope Gregory XIII to introduce a new calendar system in 1582. Named after him, the Gregorian calendar gradually replaced the Julian calendar throughout the Western world.
While its adoption was relatively easy and fast in the Catholic countries, it took much longer for the Orthodox Christians to implement it. When Pope Gregory XIII invited the Ecumenical Patriarch Jeremiah II Tranos to adopt the new system, the patriarch rejected his proposal. The Gregorian calendar was perceived as a tool for asserting Catholic influence over the Orthodox tradition. It was not until the 19th century that the Ecumenical Patriarch Anthimos VII expressed:
"desires and wishes for a single calendar for all Christian people." (1895)
In 1903, Patriarch Joachim III of Constantinople, in collaboration with the Holy Synod of the Church of Greece and the Theological Faculty of the University of Athens, declared:
"The Orthodox Churches, in consultation with each other and with the state authorities of their respective countries, may attempt to reform the calendar currently in use, in accordance with the advances and findings of the astronomical science."
With this decision, he urged all Orthodox Churches to join the Ecumenical Patriarchate in abandoning the Julian calendar and adopting the scientifically more accurate Gregorian calendar.
In Greece, the adoption of the new calendar was decided in January 1923, with its implementation beginning on February 16 of the same year. However, Mount Athos, along with other traditional Orthodox communities, retained the Julian calendar.
Why did Mount Athos Reject the New Calendar?
When the Ecumenical Patriarchate and the Church of Greece adopted the Gregorian calendar, the Athonite community resisted the change, remaining loyal in the use of the traditional calendar system. The monks' decision derived from concerns that any change in the Orthodox customs and tradition could pave the way for doctrinal innovations.
Mount Athos' strong position as a bastion of the Orthodox Christianity made it resistant to change. The Athonite fathers were concerned that the adoption of the Gregorian calendar could threaten the ecclesiastical unity.
However, unlike other Orthodox groups that were strongly opposed to the change, the monastic community of Mount Athos did not break communion with the Ecumenical Patriarchate. They continued to commemorate the patriarch while peacefully maintaining their statement and explaining their reasons for doing so.
An exception to this rule is the Monastery of Esphigmenou, which, in the 1970s, experienced an internal schism, leading to the formation of two separate monastic communities. The officially recognized monastery follows the practice of all Athonite communities, while the detached community refuses to commemorate the Ecumenical Patriarch.
What is the Significance of the Old Calendar for the Athonite Community?
For the Athonite monks, insisting on the old calendar is not merely a chronological matter. Beyond any scientific arguments regarding the accuracy of the Gregorian calendar, maintaining the Julian system represents the spiritual continuity, coherence and devotion to the Orthodox tradition.
The Julian calendar has historically governed the Orthodox liturgical cycle, determining feast days and fasting periods in the same way since the early days of Christianity. The monks conceive this calendar as a vital link to the historical past of Orthodoxy, preserving the same chronological continuity as all saints and holy fathers.
As monk Ephraim of the skete of Saint Andrew once said:
"In reality, you are chronologically correct, and we are chronologically incorrect, as far as science is concerned. However, in terms of tradition, the old calendar is considered more authentic. The new one is not incorrect, but it is revised…
[...]
You see, the Virgin Mary in Tinos performs miracles on her feast day according to both the old and the new calendar, on August 15 and again 13 days later. So, which one is truly Her feast day?"
When do the Monks Celebrate Christmas, Easter, and Other Feasts?
As a result, the celebration of the saints' feast days and major liturgical celebrations in Mount Athos differ from the corresponding dates observed outside the monastic state. In most cases, the Athonite monasteries celebrate 13 days later than the Orthodox communities that follow the Julian calendar. However, there are exceptions with regard to movable feasts. Regarding Easter, the great feast is celebrated on the same date by the entire Orthodox Church, and therefore by the Athonite fathers as well.
Pilgrims visiting Mount Athos should be aware of the calendar differences, especially in cases when their visits coincide with feast days.
To conclude, this persistence to the old Julian calendar is a testament to the monks’ commitment to the sacred bonds of Christian tradition.
