The Present Form of the Armenian Church Calendar The Armenian Typicon (Donatsuyts) in use in the Armenian Church today received its final shape in the time of Catholicos Simeon of Erevan, who first published it in 1775.1 The Armenian Church adopted the Gregorian calendar on November 6, 1923-with the exceptions of Tiflis and in the Armenian Patriarchate of Jerusalem where, because of "the status quo of the Holy Places," the Julian calendar is still followed. There is an interesting mechanism inherent in the Armenian calendar which differs from the calendar systems of other churches. In all other Christian communities (except for the Chaldaeans), all feasts other than the movable cycle of Easter and the feasts dependant upon it are celebrated on a fixed date each year. 2 The Armenian Church has developed a different system, based on the weekly cycle. This is a remnant of the earlier tradition in which the days of the week, especially Sunday (and later the fast days Wednesday and Friday) were the controlling element in Christian festive celebration. The Armenian calendar respects this primitive practice in that feasts of the saints can never be celebrated on Sunday, Wednesday, or Friday. Though the saints have a date assigned for remembrance in the synaxary, when that date falls on a Sunday, Wednesday, or Friday, the commemoration must be transferred. Some important feasts of Our Lord and the Virgin are transferred to the Sunday nearest their fixed date. Consequently, about 150 days of the year are put aside for tasting and penance, during which time saints cannot be commemorated. Another 150 or so days remain for the commemoration of the saints. The feasts of the Lord are observed during the remaining days of the year.3 Hence, all the feast days in the Armenian calendar are movable except for six:4 1. Theophany and Nativity (January 6)  2. Presentation of the Lord to the Temple (February 14)  3. Annunciation (April 7)  4. Feast of the Birth of St. Mary the Virgin (September 8)  5. Presentation of the Holy Mother-of-God (November 21)  6. Conception of the Virgin Mary by St. Anne (December 9) Except for the feast of Theophany and Nativity, borrowed from the Byzantines at an early date, and the feast of the Presentation of the Lord to the Temple, these fixed commemorations were introduced into the Armenian calendar during the Middle Ages. The Annunciation and Birth of St. Mary the Virgin were introduced during the thirteenth century, and the Presentation and Conception were accepted in the seventeenth century. 5 In the practice of the Armenian Church, all other feasts are celebrated on a different date each year, though they may have a fixed date assigned to them in the synaxary.   The Armenian Weekly Cycle In the Armenian tradition there are three types of commemorations during the week:6 1. Terowni (Dominical feasts). All Sundays are dedicated to the feasts of the Lord. The commemoration of the saints may never be celebrated on Sundays. 7 Some important fixed Dominical feasts and the feasts of the Holy Virgin are transferred to the Sunday nearest their fixed date.  2. Srboc (Feasts of the saints). The feasts of the saints are distributed over Mondays, Tuesdays, Thursdays, and Saturdays. Notable saints' days occur on Saturdays. Dominical feasts or days of abstinence may also be observed on these four days of the week.8  3. Pahoc (Days of abstinence). Wednesdays and Fridays are the days of abstinence, on which the feasts of the saints are not commemorated. The character of the office during these two days of the week is penitential. Wednesdays are dedicated to the Annunciation and Incarnation, Fridays to the Crucifixion.9   The Armenian Annual Cycle The liturgical year of the Armenian Church is divided into eight great periods or seasons,10 namely: 1. Theophany and Nativity  2. Lent  3. Easter  4. Pentecost  5. Transfiguration  6. Assumption  7. Exaltation of the Holy Cross  8. Advent This annual cycle also manifests primitive traits, since all its seasons (with the exception of Epiphany) are moveable and vary in strict dependence on the cycle's primary element, the annual paschal cycle. But the Armenian annual cycle, like the East Syrian or Chaldean, also shows further evolution compared to, say, the Roman or Byzantine calendars. For while the former have filled the entire year with specific periods or seasons, the Roman calendar, for example, distinguishes only the lenten-paschal cycle and Advent from the rest of the year, which is just "ordinary time." The present Armenian system was fully developed by the twelfth century. 11 The liturgical year of the Armenian Church is divided into four sections: 1. The Period of Theophany (Advent).  2. The Great Period of Pascha (Eastertide).  3. The Period of Transfiguration (Assumption-Tide).  4. The Great Period of Extra-Pascha (Exaltation-Tide).   ___________________ * Archbishop Khajag Barsamian, THE CALENDAR OF THE ARMENIAN CHURCH, ST.VARTAN PRESS, Diocese of the Armenian Church of America, New York, 1995, p. 3-5. 1. Ormanean 1914. II, p. 3101.  2. Adontz 1927-28, p. 101; see also de Quarenghi 1906, p. v.  3. Adontz 1927-28, p. 101.  4. De Quarenghi 1906, p. 1.  5. Cf. de Quarenghi 1906, pp. 1-2, where the author suggests that the Feast of the Presentation of the Lord in the Temple was a thirteenth-century introduction into the Armenian calendar. Yet we find the celebration of that feast in the Armenian Lectionary of Jerusalem, which indicates the early presence of the feast in the Armenian liturgical year.  6. Adontz 1927-28, p. 102; cf. also de Quarenghi 1906, p. 4.  7. De Quarenghi 1906, p. 2.  8. De Quarenghi 1906, p. 3.  9. Ibid.  10. Cf. Renoux 1976, p. 278.  11. Adontz 1975, p. 102.