The Serbian Orthodox Church firmly adheres to the Julian calendar, rejecting reforms due to liturgical anomalies and spiritual principles

The Serbian Orthodox Church (SOC) categorically rejects calls for the reform of the Church calendar, in particular the adoption of the so-called Reformed Julian Calendar developed by Serbian scientist Milutin Milankovic. Despite the mathematical accuracy of the latter, the PCA emphasizes that the calendar for the Church has not astronomical, but spiritual significance, necessary for the salvation of souls. This position is explained by deep theological reasons and a desire to avoid liturgical anomalies observed in other Orthodox churches that have adopted the new style, as well as to prevent potential schisms within the faithful.

As Stanje Stvari reports, a key argument in favor of keeping the Julian calendar is its historical and spiritual significance. This calendar was introduced by Gaius Julius Caesar in 46 B.C. and was in effect at the time of Christ’s birth and crucifixion. It is important to note that the Fathers of the First Ecumenical Council in Nicea in 325 A.D., including such saints as Nicholas the Wonderworker, established the Julian calendar as the only valid calendar in the Church, deciding, in particular, the question of celebrating Easter.

«The Church (our Orthodox Church) is not an astronomical or mathematical society, but a God-given community between people and God, which God created for the purpose of saving human souls,» the publication emphasizes. Christ himself, according to the authors, at the founding of the Church said: «I will build my Church, and the gates of hell shall not prevail against it» (Mt. 16:18), without mentioning the multitude of churches or disputes about the dates of feasts.

The calendar problem came to a head again in 1582 when Pope Gregory XIII introduced the Gregorian calendar, adopted today by most secular authorities, Roman Catholic and Protestant communities. In the 20th century, according to the source, the patriarchs of Constantinople, feeling «uncomfortable and inferior» to the West, initiated the creation of the so-called Reformed Julian Calendar, which was based on the calculations of Serbian scholar Milutin Milankovic. In May 1923, at a meeting of the Orthodox Church in Constantinople, the Milankovitch calendar was recommended to local hierarchies. According to this reform, all fixed church feasts (Christmas, Epiphany, Dormition and others) should be calculated according to the new style, and all movable feasts (related to Easter) — according to the old, Julian calendar (Paschalia). Thus, today many Orthodox churches, such as Constantinople, Athens, Alexandria, Romania, Antioch, Cyprus, and Bulgaria, celebrate Christmas on December 25, while the Russian, Serbian, Jerusalem, Georgian, and Holy Mount Athos churches continue to celebrate it on January 7.

Adherents of the Julian calendar make a strong argument against the reform, pointing to a number of liturgical anomalies arising from its adoption. One of the most significant is the descent of the Blessed Fire in Jerusalem. For nearly 2,000 years, this miracle has occurred exclusively on Holy Saturday according to the old calendar (Orthodox Paschal). Western churches that have abandoned the Orthodox calculation of Easter are denied the opportunity to witness this unique event.

Miracles occurring at the Jordan River and Mount Tabor are also celebrated. On the Julian Epiphany (January 18) the Jordan River changes its course, and on the Julian Transfiguration (August 19) on Mount Tabor appears the Cloud of Grace of Tabor. These phenomena, according to the source, are not observed when Roman Catholics or New Calendar Orthodox celebrate these feasts two weeks earlier on the Gregorian calendar.

Other anomalies include:

• Celebrating St. George’s Day (Djurdjevdan) during Lent: Often St. George’s Day (May 6 New Style) falls during a period of strict fasting, which creates a problem for believers, especially Serbs, for whom it is one of the most solemn holidays. Some New Calendar churches postpone its celebration to Easter Monday.
• Reduction or disappearance of St. Peter’s Fast: With the introduction of the Reformed Julian Calendar, the fast before St. Peter and St. Paul’s Day (June 29 in the Julian calendar) may be significantly reduced or completely absent, which is contrary to centuries-old Church practice. One of the users in the comments to the publication notes that the Peter’s Fast, although not directly specified in the canons, but its observance is prescribed by the «Orthodox Confession of Faith» of Metropolitan Peter Mohyla, which makes its absence contrary to the general church regulations.
• Displacement of the dates of the Finding of the Head of St. John the Baptist and the Annunciation: the reformed calendar violates the framework established by the Typikos of the Orthodox Church for the celebration of these fixed feasts, which leads to their observance on dates contrary to the canons and established practice.
• Violation of the liturgical order in cases of coincidence of feasts: The reformed calendar destroys the centuries-old order of celebration in cases of coincidence of movable and immovable feasts, which, for example, makes it impossible to celebrate Kyrio-Pascha (celebration of the Annunciation on the day of Easter), directly violating the Church’s statutes.

In addition to liturgical problems, proponents of the Julian calendar warn of potential schisms. As the article emphasizes, every Orthodox jurisdiction that has adopted the Reformed Julian Calendar faces numerous schisms and non-canonical old-calendar movements. For the Serbian people, who are «prone to divisions and schisms,» this can lead to widespread ecclesiastical upheaval.

It is noteworthy that the Holy Mount Athos and the Patriarchate of Jerusalem, despite the fact that Athos is under the jurisdiction of the Patriarchate of Constantinople, which has adopted the new calendar, continue to adhere firmly to the Julian calendar. Moreover, even the Vatican recently allowed Roman Catholics in Jerusalem to celebrate Easter according to the Orthodox calendar, not the Roman Catholic calendar, which testifies to the importance of the Julian Paschal in the Holy Land.

It is worth noting that the original publication mentions the «unhealed Macedonian schism,» but one user clarifies that the schism was healed in 2022, which is a joyous event for all of Orthodoxy. The user also points out that «the new style with the preservation of the Paschalia is not in itself a violation of the canons,» although «the old style is more in line with Church-wide regulations and generally more suited to Orthodoxy.»

In conclusion, the PCA calls for «resisting globalist elites and adhering to the good tradition established and observed by our Holy ancestors and Church Fathers.» It is emphasized that the issue of the calendar was settled at the First Ecumenical Council in 325, and «there is no need to invent warm water.» The mathematical accuracy of Milankovitch’s calendar, according to the Church, plays no role for faith and the salvation of the soul. «We will not bring God closer to men and human standards, but must insist that men draw closer to God, » the publication concludes.