Octave (liturgy) in the context of "Inclusive counting"

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⭐ Core Definition: Octave (liturgy)

"Octave" has two senses in Christian liturgical usage. In the first sense, it is the eighth day after a feast, counted inclusively, and so always falls on the same day of the week as the feast itself. The word is derived from Latin octava (eighth), with “dies” (day) implied and understood. In the second sense, the term is applied to the whole eight-day period, during which certain major feasts came to be observed.

Octaves, not being successive, are quite distinct from eight-day weeks and simply refer to the return of the same day of a seven-day week in the inclusive counting system used in Latin (just as the ninth day was a return to the same day of a nundinal cycle, the eight-day week of the pre-Christian Roman calendar).

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Octave (liturgy) in the context of Twelve Days of Christmas

The Twelve Days of Christmas, also known as the Twelve Days of Christmastide, are the festive Christian season celebrating the Nativity.

Christmas Day is the First Day. The Twelve Days are 25 December to 5 January, counting first and last. The Octave, or Eighth Day, is New Year's Day and the Feast of the Circumcision, the day Jesus was circumcised in accordance with the Jewish faith. The evening of the last day of the Twelve Days of Christmastide is Twelfth Night or Epiphany Eve, with the next morning being Epiphany, which commences the season of Epiphanytide in certain traditions.

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Octave (liturgy) in the context of Easter Week

The Octave of Easter is the eight-day period, or octave, that begins on Easter Sunday and ends with Second Sunday of Easter. It marks the beginning of Eastertide. The first seven of these eight days are also collectively known as Easter Week.

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Octave (liturgy) in the context of Frankish synods of 829

The Frankish church held four synods simultaneously throughout the Frankish Empire on the octave of Pentecost in 829. These were held in Lyon, Mainz, Paris and Toulouse. They were followed by an imperial diet in Worms in August.

According to Gerhard Schmitz, the synods of 829 mark a break in the history of Frankish legislation. Until then, Louis the Pious's government was characterised by continuity with his father's. Carine van Rhijn, however, emphasises the similarity of the 829 synods to the reform councils of 813.

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