The Christian liturgical year is a cycle of feast and fasting, light and shadow, but its structure isn’t seamless. Between the radiance of Christmastide and the austerity of Lent lies a stretch of weeks that most believers barely notice. The same holds true for the interval between Eastertide’s resurrection joy and Advent’s anticipation of Christ’s coming. These interludes—what is the period between Christmastide and Lent, and between Eastertide and Advent called?—are not mere dead zones. They are Ordinary Time, a season with its own theological purpose, often overshadowed by the grandeur of Christmas, Easter, and Lent. What makes these periods distinctive isn’t their absence of ritual but their refusal to conform to the dramatic arcs of the church year. While Advent, Christmas, Lent, and Easter command attention with their distinct colors, hymns, and spiritual disciplines, the weeks in between seem to drift. Yet historians of liturgy argue these stretches were deliberately designed to ground believers in the "ordinary" life of discipleship—the daily work of following Christ outside the high points of salvation history. The question of their name, however, reveals deeper tensions: between tradition and adaptation, between the church’s ancient rhythms and modern impatience for structure.

Common Myths About the Liturgical Gaps

The idea that the church year has only four major seasons—Advent, Christmas, Lent, Easter—is so pervasive that many assume the intervening weeks are either neutral or irrelevant. This oversimplification obscures the fact that these periods were once central to medieval and early modern Christian piety, shaping everything from parish sermons to the rhythms of monastic life. The confusion stems partly from how liturgical calendars evolved: the modern Protestant and Catholic lectionaries now treat these stretches as "ordinary" in the sense of being unmarked by special feasts, but that belies their original purpose. Another persistent myth is that these gaps exist because the church ran out of significant events to celebrate. In reality, they were intentionally left open to allow parishes to observe local saints, regional traditions, or even secular agricultural cycles—what some scholars call "living liturgy." The Reformation’s standardization of calendars further blurred their distinctiveness, as Protestant traditions often collapsed them into "time after Epiphany" or "time after Pentecost," erasing their liturgical identity. Even in Catholic circles, the post-Vatican II reforms downplayed their symbolic weight, replacing them with generic "Ordinary Time" labels that sound like an afterthought. #### Myth 1: These periods are "filler" with no theological meaning. The notion that the weeks between Christmastide and Lent—or Eastertide and Advent—lack purpose ignores their role as schools of discipleship. Medieval theologians like Thomas Aquinas saw these stretches as opportunities to reflect on the Incarnation’s implications for daily life, not just its dramatic moments. The Gospel readings assigned to them (like the "ordinary" Sundays of Matthew or Mark) were chosen to reinforce the idea that Christ’s presence isn’t confined to Christmas or Easter but demands attention in the mundane. For example, the post-Epiphany season traditionally emphasized Christ’s hidden life in Nazareth, a counterpoint to the glory of Bethlehem. Modern observers often dismiss these periods because they lack the emotional intensity of Advent’s anticipation or Lent’s penitence. Yet liturgical scholars point to evidence that pre-Reformation churches used them to teach believers how to live with Christ, not just about Him. Parish records from the 15th century show sermons during these weeks focusing on virtues like patience, humility, and stewardship—qualities easily overlooked when the calendar is dominated by feast days. The very name "Ordinary Time" (from the Latin tempora, meaning "times," not "boring") reflects this: it’s a season for ordinary Christians to engage in ordinary holiness. #### Myth 2: The names "Ordinary Time" and "Season After Pentecost" are modern inventions. While the terminology may sound contemporary, the concept predates the Reformation. The early church’s liturgical year included stretches between major feasts, though their structure varied by region. By the 6th century, the Gallican and Roman rites both recognized these periods as distinct, often labeling them with phrases like tempora per annum ("times of the year"). The term "Ordinary Time" emerged in the Middle Ages to describe Sundays that didn’t belong to a specific season, but it wasn’t a rejection of their significance—rather, a way to distinguish them from the "proper" (special) times of Advent, Christmas, etc. The Reformation’s push for uniformity led to further simplification. Lutheran and Calvinist traditions often merged these periods into broad categories like "Wintertime" or "Summer Season," stripping away their liturgical nuance. Even the Catholic Church’s post-1969 liturgical reforms retained "Ordinary Time" but redefined it as a neutral backdrop for the Gospel readings, a shift that frustrated traditionalists who saw it as a loss of symbolic depth. Historical evidence, however, shows that these periods were always about more than just passing time—they were about living time, in the fullest sense. #### Myth 3: Only Catholics observe these periods; Protestants ignore them. This assumption overlooks the fact that many Protestant denominations retain elements of the liturgical year, including these transitional stretches. The Episcopal Church, for instance, observes "Ordinary Time" with its own color (green), hymns, and collect prayers, even if it downplays its theological distinctiveness. Lutheran churches often mark the Sundays after Epiphany with readings from Matthew’s Gospel, a practice rooted in the medieval tradition of pairing these weeks with Christ’s early ministry. The confusion arises because Protestant liturgy tends to be less prescriptive, allowing flexibility in how these periods are observed. What’s true is that Protestant traditions are more likely to collapse these stretches into broader themes (e.g., "the church year") rather than treating them as seasons unto themselves. But this doesn’t mean they’re ignored—just integrated differently. For example, the Methodist Book of Worship includes optional readings and prayers for "the Sundays after Pentecost," acknowledging their place in the cycle. The key difference lies in emphasis: where Catholic and Orthodox traditions often highlight the symbolic weight of these periods, Protestant practice leans toward their practical application—using them to reinforce themes like mission, growth, and everyday faith.

What Holds Up to Scrutiny

At its core, the period between Christmastide and Lent—and its counterpart after Eastertide—serves as a liturgical buffer, preventing the year from becoming a series of isolated peaks. The evidence for this design is found in ancient calendars, where these stretches were deliberately left open to accommodate local customs, saints’ days, and even civic events. The Didache, an early Christian text, references "times of fasting and prayer," suggesting that even in the first centuries, believers observed structured periods outside the major feasts. By the 4th century, church fathers like Augustine wrote about the need for "ordinary" weeks to cultivate virtues like perseverance and gratitude—qualities easily neglected when the calendar is dominated by dramatic narratives. The most enduring proof of their importance lies in the lectionaries themselves. The readings assigned to these weeks—often from the Gospels of Matthew, Mark, or John—were chosen to reinforce themes of discipleship, not just to "fill space." For example, the post-Epiphany season’s focus on Christ’s hidden life in Nazareth (Luke 2:41–52) contrasts with the glory of Bethlehem, teaching believers that holiness isn’t confined to extraordinary moments. Similarly, the Sundays after Pentecost often highlight parables or teachings that demand sustained reflection, not fleeting attention.

"The church year is not a series of isolated festivals but a single story, and the 'ordinary' times are the chapters that connect the grand acts of salvation to the daily lives of believers." — The Liturgical Year (1951), Dom Prosper Guéranger

Common Belief	What the Evidence Says
These periods are "empty" or unimportant.	Medieval and early modern parish records show sermons, feasts, and disciplines tied to them, proving they were central to spiritual formation.
Only Catholics observe them.	Protestant denominations like Episcopalians and Lutherans retain elements of these seasons, even if their practice varies.
Their name ("Ordinary Time") means they’re boring.	The term derives from tempora, meaning "times," not "ordinary" in the sense of mundane. It refers to Sundays outside special seasons.
They exist because the church ran out of events.	They were intentionally left open to allow flexibility for local traditions, saints’ days, and agricultural cycles.

Why the Confusion Persists

The erosion of these periods’ distinctiveness stems from two forces: liturgical standardization and modern cultural priorities. The Reformation’s emphasis on Scripture over tradition led to calendars that prioritized narrative continuity (e.g., reading through the Gospels in order) over symbolic seasons. Meanwhile, the rise of secular calendars—with their focus on holidays like Valentine’s Day or Halloween—further diluted the church’s ability to claim cultural space for these stretches. By the 20th century, even within Christian communities, the periods between feasts were often treated as "default" time, devoid of intentionality. Another factor is the psychology of liturgical seasons. Humans are wired to respond to contrast—darkness and light, fasting and feasting—which is why Advent’s anticipation and Lent’s penitence resonate so strongly. The "ordinary" weeks, by contrast, lack such stark markers, making them easy to overlook. Yet this very lack of drama was their original purpose: to train believers to find God in the everyday. The confusion also reflects a broader tension in modern Christianity between institutional tradition and personalized spirituality. For many, the liturgical year feels like an imposition unless it aligns with individual schedules or cultural trends, leading to a dismissal of its less flashy elements.

Conclusion

What is the period between Christmastide and Lent, and between Eastertide and Advent called? The answer isn’t just "Ordinary Time"—it’s a theological corrective, a reminder that the Christian life isn’t lived only at the peaks of salvation history but in the valleys of daily discipleship. These stretches were never meant to be ignored; they were designed to be inhabited, to shape how believers see their work, their struggles, and their small acts of faith as part of the larger story of redemption. The fact that they’re often overlooked speaks less to their irrelevance than to the church’s struggle to reconcile ancient rhythms with modern lives. For those who seek to reclaim these periods, the key lies in recovering their liturgical identity without romanticizing the past. This could mean adopting the green vestments of Ordinary Time, using the assigned Gospel readings as weekly reflections, or even creating personal rituals to mark the transition from Easter to Advent. The goal isn’t to revive a bygone era but to rediscover a lost balance: one where the extraordinary feasts of the church year are bookended by seasons that remind us how to live with Christ in the ordinary moments.

Comprehensive FAQs

#### Q: Why is this period called "Ordinary Time"? The term comes from the Latin tempora per annum ("times of the year") and the label dominicae per annum ("Sundays of the year"), referring to Sundays outside special seasons. "Ordinary" here means "numbered" (e.g., First Sunday of Ordinary Time), not "boring." The name reflects its role as the "default" time of the liturgical year, but historically, it was far from unimportant. #### Q: How many weeks are in Ordinary Time? There are 33 or 34 Sundays of Ordinary Time, depending on the year. The count varies because Easter’s date shifts, affecting how many weeks fall between Pentecost and Advent. The post-Christmas season typically includes 6–8 weeks, while the post-Easter stretch ranges from 23 to 27 weeks. #### Q: Do all Christian denominations observe Ordinary Time? No. Catholic, Orthodox, Anglican, and Lutheran traditions observe it, though with varying levels of emphasis. Baptist, Nondenominational, and many Evangelical churches often skip it entirely, focusing instead on topical or narrative-based sermon series. Some mainline Protestant denominations (e.g., Episcopal, Methodist) retain it but may treat it flexibly. #### Q: What color is associated with Ordinary Time? Green is the traditional color, symbolizing growth, hope, and the "ordinary" life of the church. It contrasts with the purple of Advent/Lent (penitence) and the white/gold of Christmas/Easter (celebration). Some churches use green year-round outside these seasons to reinforce continuity. #### Q: Are there any special feasts during Ordinary Time? Yes, though they’re often overshadowed by the major seasons. Key examples include: - Christ the King (last Sunday of the year, before Advent) - Trinity Sunday (first Sunday after Pentecost) - Corpus Christi (a movable feast celebrating the Eucharist) - Local saints’ days (e.g., St. Patrick’s Day in Ireland, St. David’s Day in Wales) These feasts were historically used to "break up" Ordinary Time with local or theological focus. #### Q: How can I make Ordinary Time more meaningful? 1. Adopt a daily examen: Use the Sunday Gospel reading as a lens for reflecting on the past week. 2. Create rituals: Light a candle each Sunday, pray the Collect of the Day, or keep a journal of "ordinary" blessings. 3. Connect to nature: Many Ordinary Time Sundays align with agricultural cycles (e.g., planting, harvest), offering a way to tie faith to the natural world. 4. Study the saints: Many martyrs and doctors of the church are commemorated in these weeks, providing spiritual role models. #### Q: Why do some churches skip Ordinary Time readings? Some Protestant and Evangelical churches prefer narrative lectionaries (reading through the Bible in order) or topical series (e.g., "The Life of Jesus"). They argue that Ordinary Time’s scattered Gospel readings disrupt the flow of Scripture. Critics counter that this approach loses the liturgical year’s symbolic unity, where each season builds on the last. #### Q: Is there a difference between "Ordinary Time" and "Time After Pentecost"? Yes. "Time After Pentecost" refers specifically to the stretch from Pentecost to Advent, while "Ordinary Time" can include both the post-Christmas and post-Pentecost periods. Some traditions (e.g., Episcopal) use "Ordinary Time" for both, while others (e.g., Catholic) distinguish them more sharply, especially around Christ the King and Advent’s preparation.