IELTS band scores explained. You will receive a Test Report Form setting out your overall band score and your scores for each of the four parts of the test: Listening, Reading, Writing and Speaking. Scores for each of the four parts are equally weighted. The overall band scores are calculated by taking the mean of the total of the scores of the four individual parts. Overall band scores are reported to the nearest whole or half band. For the avoidance of doubt, the following rounding convention applies: if the average across the four skills ends in . Thus, a candidate achieving 6. Listening, 6. 5 for Reading, 5. Writing and 7. 0 for Speaking would be awarded an overall band score of 6.
IELTS band scores explained with examples of weight given to. 4.0 for Writing and 4.0 for Speaking would be awarded. Prepare for your IELTS test. Multinational businesses accepting IELTS. Immigration and border control, work departments. Download english essay ielts book torrent download » Free download of SOFTWARE, GAMES, VIDEO, MUSIC Longman Exam Dictionary CD (Upper Intermediate – Advanced).
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Welcome to Babylon Floral Design, Denver's most unique flower boutique, specializing in cutting edge floral design and unique gift items. We strive to provide the.AccessR.zip 336 420 B: accessR Use R with PSPad. You can process the active file in editor with R. You can send the active selection to R. Now, you will gain the 2. FdA Graphic Design at Camberwell College of Arts explores contemporary approaches to branding, advertising and graphic design through a range of media and processes. In principle, Easter falls on the Sunday following the full moon that follows the northern spring equinox (the paschal full moon). However, the vernal equinox and the full moon are not determined by astronomical observation. The vernal equinox is fixed to fall on 2. March (previously it varied in different areas and in some areas Easter was allowed to fall before the equinox). The full moon is an ecclesiastical full moon determined by reference to a lunar calendar, which again varied in different areas. While Easter now falls at the earliest on the 1. The last limit arises from the fact that the crucifixion was considered to have happened on the fourteenth (the eve of the Passover) and the resurrection therefore on the sixteenth. The synodic month had already been measured to a high degree of accuracy. The schematic model that eventually was accepted is the Metonic cycle which equates 1. In 1. 58. 3, the Catholic Church began using 2. March under the Gregorian calendar to calculate the date of Easter, while the Eastern Churches have continued to use 2. March under the Julian calendar. The Catholic and Protestant denominations thus use an ecclesiastical full moon that occurs four, five or 3. The earliest and latest dates for Easter are 2. March and 2. 5 April. In the Western/Gregorian calendar those dates are as commonly understood. However, in the Orthodox/Eastern Churches, while those dates are the same, they are reckoned using the Julian calendar; therefore, on the Gregorian calendar as of the 2. April and 8 May. History. Easter is the most important Christian feast, and the proper date of its celebration has been the subject of controversy as early as the meeting of Anicetus and Polycarp around 1. According to Eusebius' Church History, quoting Polycrates of Ephesus. The rest of the Christian world at that time, according to Eusebius, held to . Eusebius does not say how the Sunday was decided. Other documents from the 3rd and 4th centuries reveal that the customary practice was for Christians to consult their Jewish neighbors to determine when the week of Unleavened Bread would fall, and to set Easter on the Sunday that fell within that week. The chief complaint was that the Jewish practice sometimes set the 1. Nisan before the spring equinox. This is implied by Dionysius, bishop of Alexandria in the mid- 3rd century, who stated that . And it was explicitly stated by Peter, bishop of Alexandria that . Jews in one city might have a method for reckoning the Week of Unleavened Bread different from that used by the Jews of another city. But these experiments themselves led to controversy, since some Christians held that the customary practice of holding Easter during the Jewish festival of Unleavened Bread should be continued, even if the Jewish computations were in error from the Christian point of view. It took several centuries before a common method was accepted throughout Christendom. The process of working out the details generated still further controversies. The method from Alexandria became authoritative. In its developed form it was based on the epacts of a reckoned moon according to the 1. Such a cycle was first proposed by Bishop Anatolius of Laodicea (in present- day Syria), c. In Constantinople, several computists were active over the centuries after Anatolius (and after the Nicaean Council), but their Easter dates coincided with those of the Alexandrians. Having deviated from the Alexandrians during the 6th century, churches beyond the eastern frontier of the former Byzantine Empire, including the Assyrian Church of the East. Dionysius introduced the Christian Era (counting years from the Incarnation of Christ) when he published new Easter tables in 5. The earliest known Roman tables were devised in 2. Hippolytus of Rome based on 8- year cycles. Then 8. 4- year tables were introduced in Rome by Augustalis near the end of the 3rd century. These old tables were used in Northumbria until 6. A modified 8. 4- year cycle was adopted in Rome during the first half of the 4th century. Victorius of Aquitaine tried to adapt the Alexandrian method to Roman rules in 4. These employed an 8. Easter would repeat every 8. Add to that the fact that Easter could fall at earliest on the fourteenth day of the lunar month and it was often the case that Eanfleda, who followed the Roman system, was fasting on Palm Sunday at the same time as her husband Oswy, king of Northumbria, was feasting on Easter Sunday. The Irish Synod of Mag L. This was done to conceal the inaccuracy that had accumulated in the new cycle since it was originally constructed. The Dionysian reckoning was fully described by Bede in 7. The Dionysian/Bedan computus remained in use in Western Europe until the Gregorian calendar reform, and remains in use in most Eastern Churches, including most Eastern Orthodox Churches and Oriental Orthodox Churches. German Protestant states used an astronomical Easter based on the Rudolphine Tables of Johannes Kepler between 1. Sweden used it from 1. This astronomical Easter was one week before the Gregorian Easter in 1. There is an exception. The month ending in March normally has thirty days, but if 2. February of leap year falls within it, it contains 3. As these groups are based on the lunar cycle, over the long term, the average month in the lunar calendar is a very good approximation of the synodic month, which is 2. There are 1. 2 synodic months in a lunar year, totaling either 3. The lunar year is about 1. These days by which the solar year exceeds the lunar year are called epacts (Greek: . Whenever the epact reaches or exceeds 3. So after 1. 9 years the lunations should fall the same way in the solar years, and the epacts should repeat. So after 1. 9 years, the epact must be corrected by +1 day in order for the cycle to repeat. This is the so- called saltus lunae or moon's leap, and it is handled by having three consecutive months of 2. The extra 2. 09 days are made up of seven embolismic months of thirty days, for a total of (1. The sequence number of the year in the 1. In each calendar year (beginning on 1 January) one of the lunar months must be the first one within the calendar year to have its 1. March. This lunar month is the paschal or Easter- month, and Easter is the Sunday after its 1. Sunday within its third week.) The paschal lunar month always begins on a date in the 2. March to 5 April inclusive. Its 1. 4th day, therefore, always falls on a date between 2. March to 1. 8 April inclusive, and the following Sunday then necessarily falls on a date in the range 2. March to 2. 5 April inclusive. In the solar calendar Easter is called a moveable feast since its date varies within a 3. But in the lunar calendar, Easter is always the third Sunday in the paschal lunar month, and is no more . The paschal full moon date is the ecclesiastical full moon date following 2. March. The Gregorian method derives paschal full moon dates by determining the epact for each year. The epact can have a value from * (=0 or 3. The first day of a lunar month is considered the day of the crescent new moon. The 1. 4th day is considered the day of the full moon. Historically the paschal full moon date for a year was found from its sequence number in the Metonic cycle, called the golden number, which cycle repeats the lunar phase on a certain date every 1. This method was abandoned in the Gregorian reform because the tabular dates go out of sync with reality after about two centuries, but from the epact method a simplified table can be constructed that has a validity of one to three centuries. The epacts for the current Metonic cycle, which began in 2. Year. 20. 14. 20. Golden. Number. 12. Epact. A formula for paschal full moon date can be derived from the table and is valid from 1. PFMd = 4. 5 - (Y mod 1. Then label all dates with a Roman number counting downwards, from . However, in every second such period count only 2. Treat the 1. 3th period (last eleven days) as long, therefore, and assign the labels . Finally, in addition, add the label . The distribution of the lengths of the months and the length of the epact cycles is such that each civil calendar month starts and ends with the same epact label, except for February and for the epact labels xxv and 2. July and August. This table is called the calendarium. The ecclesiastical new moons for any year are those dates at which the epact for the year is entered. If the epact for the year is for instance 2. Also label all the dates in the table with letters . If, for instance, the first Sunday of the year is on 5 January, which has letter E, then every date with the letter . The Dominical Letter cycles backward one position every year. However, in leap years after 2. February the Sundays will fall on the previous letter of the cycle, so leap years have two Dominical Letters: the first for before, the second for after the leap day. In practice, for the purpose of calculating Easter, this need not be done for all 3. For the epacts, you will find that March comes out exactly the same as January, so one need not calculate January or February. To also avoid the need to calculate the Dominical Letters for January and February, start with D for 1 March. You need the epacts only from 8 March to 5 April. This gives rise to the following table. A table from Sweden to compute the date of Easter 1. Notice the runic writing. Label. March. DLApril. DL*1. Dxxix. 2E1. Gxxviii. 3F2. Axxvii. G3. Bxxvi. 5A4. C2. Bxxv. 5Dxxiv. 7Cxxiii. D6. Exxii. 9E7. Fxxi. F8. Gxx. 11. G9. Axix. A1. 0Bxviii. 13. B1. Cxvii. 14. C1. 2Dxvi. D1. 3Exv. 16. E1. Fxiv. 17. F1. 5Gxiii. G1. 6Axii. 19. A1. Bxi. 20. B1. 8Cx. C1. 9Dix. 22. D2. Eviii. 23. E2. 1Fvii. F2. 2Gvi. 25. G2. Av. 26. A2. 4Biv. B2. 5Ciii. 28. Cii. Di. 30. E*3. 1FExample: If the epact is, for instance, 2. Roman xxvii), then there will be an ecclesiastical new moon on every date that has the label . The ecclesiastical full moon falls 1. From the table above, this gives a new moon on 4 March and 3 April, and so a full moon on 1. March and 1. 6 April. Then Easter Day is the first Sunday after the first ecclesiastical full moon on or after 2. March. This definition uses . In modern language, this phrase simply means . If the dominical letter is E, then Easter day is on 2. April. The label 2. A month beginning on a date having labels xxiv and xxv impacted together will have either 2. If the epacts 2. 4 and 2. Metonic cycle, then the new (and full) moons would fall on the same dates for these two years. This is possible for the real moon. To avoid this, in years that have epacts 2. Golden Number larger than 1. Where the labels 2. This does not move the problem to the pair . This is a correction to the length of the tropical year, but should have no effect on the Metonic relation between years and lunations. Therefore, the epact is compensated for this (partially. This is the so- called solar correction or . The difference accumulates to one day in about 3. Therefore, in the Gregorian calendar, the epact gets corrected by adding 1 eight times in 2. Gregorian) years, always in a century year: this is the so- called lunar correction (historically called . The first one was applied in 1. The solar and lunar corrections work in opposite directions, and in some century years (for example, 1. The result is that the Gregorian lunar calendar uses an epact table that is valid for a period of from 1. The epact table listed above is valid for the period 1. Details. This method of computation has several subtleties: Every second lunar month has only 2. The reason for moving around the epact label . A new moon on 7 March, which has epact label xxiv, has its 1. March, which is too early (not following 2. March). So years with an epact of xxiv, if the lunar month beginning on 7 March had 3. April, which is too late: the full moon would fall on 1. April, and Easter could be as late as 2. April. In the Julian calendar the latest date of Easter was 2. April, and the Gregorian reform maintained that limit. So the paschal full moon must fall no later than 1. April and the new moon on 5 April, which has epact label xxv. April must therefore have its double epact labels xxiv and xxv. Then epact xxv has to be treated differently, as explained in the paragraph above. As a consequence, 1. April is the date on which Easter falls most frequently in the Gregorian calendar: in about 3. March is the least frequent, with 0. Basically the Gregorian calendar still uses the Julian calendar with a leap day every four years, so a Metonic cycle of 1. Now the lunar cycle counts only 1. By not labeling and counting the leap day with an epact number, but having the next new moon fall on the same calendar date as without the leap day, the current lunation gets extended by a day. So the burden of synchronizing the calendar with the moon (intermediate- term accuracy) is shifted to the solar calendar, which may use any suitable intercalation scheme; all under the assumption that 1. A consequence is that the reckoned age of the moon may be off by a day, and also that the lunations which contain the leap day may be 3. This is the price for a regular fit to the solar calendar. From the perspective of those who might wish to use the Gregorian Easter cycle as a calendar for the entire year, there are some flaws in the Gregorian lunar calendar. However, at the start of the new year there is a saltus lunae which increases the epact by another unit, and the new moon should have occurred on the previous day. So a new moon is missed. The calendarium of the Missale Romanum takes account of this by assigning epact label . It happened every 1. Gregorian epact table was in effect (for the last time in 1. If the epact of a year is . If that year falls before a century year, then in most cases there will be a solar correction which reduces the epact for the new year by one: the resulting epact * means that another ecclesiastical new moon is counted on 1 January; so formally a lunation of one day has passed. This will happen around the beginning of 4. Other borderline cases occur (much) later, and if the rules are followed strictly and these cases are not specially treated, they will generate successive new moon dates that are 1, 2. A careful analysis shows that through the way they are used and corrected in the Gregorian calendar, the epacts are actually fractions of a lunation (1/3. See epact for a discussion. The solar and lunar corrections repeat after 4 . In that period, the epact has changed by a total of . This is prime to the 3. This period has (5,7. So the Gregorian Easter dates repeat in exactly the same order only after 5,7. However, the calendar will already have to have been adjusted after some millennia because of changes in the length of the tropical year, the synodic month, and the day. This raises the question why the Gregorian lunar calendar has separate solar and lunar corrections, which sometimes cancel each other; instead, the net 4. However Lilius did say that the correction system devised by him was to be a perfectly flexible tool in the hands of future calendar reformers, since the solar and lunar calendar could henceforth be corrected without mutual interference. The inherent mismatch between sun and moon in this basic 1. However, the epact corrections occur at the beginning of Gregorian centuries, not Julian centuries, and therefore the original Julian Metonic cycle is not fully restored. The gradual slowing of the Earth's rotation affects the date of the equinox: drift in ecclesiastical full moons calculated by the Gregorian method compared to the true full moons is far less because the increase in the length of the day is almost exactly compensated for by the slowdown in the length of the month as tidal braking reduces the energy in the system. In Britain, where the Julian calendar was then still in use, Easter Sunday was defined, from 1. Anglican. Prayer Book (decreed by the Act of Uniformity 1. The table was indexed directly by the Golden Number and the Sunday Letter, which (in the Easter section of the Book) were presumed to be already known. For the British Empire and colonies, the new determination of the Date of Easter Sunday was defined by what is now called the Calendar (New Style) Act 1. Annexe. The method was chosen to give dates agreeing with the Gregorian rule already in use elsewhere. It was required by the Act to be put in the Book of Common Prayer, and therefore it is the general Anglican rule. The original Act can be seen in the British Statutes at Large 1. And if the Full Moon happens upon a Sunday, Easter- day is the Sunday after. For a general year, one first determines the Golden Number, then one uses three Tables to determine the Sunday Letter, a Cypher, and the date of the paschal full moon, from which the date of Easter Sunday follows. The epact does not explicitly appear. Simpler tables can be used for limited periods (such as 1. Clavius' details were employed in the construction of the method, but they play no subsequent part in its use. In terms of the method of the epacts discussed above, it effectively used a single epact table starting with an epact of 0, which was never corrected. In this case, the epact was counted on 2. March, the earliest acceptable date for Easter. This repeats every 1. March to 1. 8 April inclusive. Because there are no corrections as there are for the Gregorian calendar, the ecclesiastical full moon drifts away from the true full moon by more than three days every millennium. It is already a few days later. As a result, the Eastern churches celebrate Easter one week later than the Western churches about 5. This term was first used in the computistic poem Massa Compoti by Alexander de Villa Dei in 1. A later scribe added the Golden Number to tables originally composed by Abbo of Fleury in 9. The claim by the Catholic Church in the 1. Inter gravissimas, which promulgated the Gregorian calendar, that it restored . The medieval computus was based on the Alexandrian computus, which was developed by the Church of Alexandria during the first decade of the 4th century using the Alexandrian calendar. The British Isles accepted it during the 7th century except for a few monasteries. Francia (all of Western Europe except Scandinavia (pagan), the British Isles, the Iberian peninsula, and southern Italy) accepted it during the last quarter of the 8th century. The last Celtic monastery to accept it, Iona, did so in 7. English monastery to accept it did so in 9. Before these dates other methods were used which resulted in dates for Easter Sunday that sometimes differed by up to five weeks. This is the table of paschal full moon dates for all Julian years since 9. Golden Number. 12. GN + 1. 1 mod 1. 98. Paschal Full Moon date. A2. 5M1. 3A2. A2. M1. 0A3. 0M1. 8A7. A2. 7M1. 5A4. A2. M1. 2A1. A2. 1M9. A2. 9M1. 7ADecreasing date. A1. 7A1. 5A1. 3A1. A1. 0A9. A7. A5. A4. A2. A1. A3. 0M2. 9M2. M2. 5M2. 4M2. 2M2. M(M=March, A=April)A formula based on this table can be used to calculate paschal full moon dates. PFMd = 3. 6 - E + 3. E > 1. 6 ) - 3. April)where E = (Y mod 1. The cycle of Sunday letters, however, does not repeat in seven years: because of the interruptions of the leap day every four years, the full cycle in which weekdays recur in the calendar in the same way, is 4 . So the Easter dates repeated in the same order after 4 . This paschal cycle is also called the Victorian cycle, after Victorius of Aquitaine, who introduced it in Rome in 4. It is first known to have been used by Annianus of Alexandria at the beginning of the 5th century. Revised Julian calendar - Wikipedia. The Revised Julian calendar, also known as the Milankovi. This calendar was intended to replace the ecclesiastical calendar based on the Julian calendar hitherto in use by all of the Eastern Orthodox Church. The Revised Julian calendar temporarily aligned its dates with the Gregorian calendar proclaimed in 1. Pope Gregory XIII for adoption by the Christian world. The synod was chaired by controversial Patriarch Meletius IV of Constantinople, and called Pan- Orthodox by its supporters. But only the Patriarch of Constantinople and the Serbian Patriarch were represented. There were no representatives of the other members of the original Orthodox Pentarchy (the Patriarchates of Jerusalem, Antioch, and Alexandria) or from the largest Orthodox Church, the Russian Orthodox Church. It then adopted the leap rule of Milankovi. Although the instant of the full moon must occur after the instant of the vernal equinox, it may occur on the same day. If the full moon occurs on a Sunday, Easter is the following Sunday. However, all Eastern Orthodox churches rejected this rule and continue to use the Julian calendar to determine the date of Easter (except for the Finnish Orthodox Church and the Estonian Orthodox Church which now use the Gregorian Easter). Arithmetic. The following are Gregorian minus Revised Julian date differences, calculated for the beginning of March in each century year, which is where differences arise or disappear, until 1. AD. These are exact arithmetic calculations, not depending on any astronomy. A negative difference means that the proleptic Revised Julian calendar was behind the proleptic Gregorian calendar. The Revised Julian calendar is the same as the Gregorian calendar from 1 March 1. February 2. 80. 0. A positive difference means that the Revised Julian calendar will be ahead of the Gregorian calendar, which will first occur on 1 March 2. Gregorian minus Revised Julian date differences. Century. Difference. The Revised Julian leap rule omits seven of nine century leap years, leaving 2. Thus the calendar mean year is 3. Taking mod 7 leaves a remainder of 5, so like the Julian calendar, but unlike the Gregorian calendar, the Revised Julian calendar cycle does not contain a whole number of weeks. Therefore, a full repetition of the Revised Julian leap cycle with respect to the seven- day weekly cycle is seven times the cycle length = 7 . In other words, Gregorian 1 January 1 AD = Julian 3 January 1 AD. The Revised Julian reform not only changed the leap rule but also made the epoch the same as that of the Gregorian calendar. This seems to have been carried out implicitly, and even scientific articles make no mention of it. If the original Julian calendar epoch is mistakenly used in such calculations then there is no way to reproduce the currently accepted dating of the Revised Julian calendar, which yields no difference between Gregorian and Revised Julian dates in the 2. March equinox. The following is a scatter plot of actual astronomical northward equinox moments as numerically integrated by SOLEX 1. SOLEX can automatically search for northern hemisphere spring equinox moments by finding when the solar declination crosses the celestial equator northward, and then it outputs that data as the Terrestrial Time day and fraction of day relative to 1 January 2. J2. 00. 0. 0 epoch). The progressive tidal slowing of the Earth rotation rate was accounted for by subtracting . The year range of the chart was limited to dates before the year 4. AD. The medium- term wobble spans about two days because, like the Gregorian calendar, the leap years of the Revised Julian calendar are not smoothly spread: they occur mostly at intervals of four years but there are occasional eight- year gaps (at 7 out of 9 century years). Evidently each of the authorities responsible for the Gregorian and Revised Julian calendars, respectively, accepted a modest amount of medium- term equinox wobble for the sake of traditionally perceived leap rule mental arithmetic simplicity. Therefore, the wobble is essentially a curiosity that is of no practical or ritual concern. Adoption. The new calendar has been adopted by the Orthodox churches of Constantinople, Alexandria, Antioch, Greece, Cyprus, Albania, Romania, Poland, and Bulgaria (the last in 1. New calendarists. It has not been adopted by the Orthodox churches of Jerusalem, Russia, Serbia (including the uncanonical Macedonian Orthodox Church), Georgia, Mount Athos and the Greek Old Calendarists. A solution to this conundrum is to hypothesize that it was accepted only by the short- lived schismatic. Renovationist Church, which had seized church buildings with the support of the Soviet government while Patriarch Tikhon was under house arrest. After his release, on 1. July 1. 92. 3, he declared that all Renovationist decrees were without grace, presumably including its acceptance of the new calendar. Defense. The basic justification for the new calendar is the known errors of the Julian calendar, which will in the course of time lead to a situation in which those following the Julian calendar will be reckoning the month of December (and the feast of Christ's Nativity) during the heat of summer, August and its feasts during the deep cold of winter, Pascha during the autumn season, and the November feasts in the springtime. This would conflict with the Church's historic practice of celebrating Christ's birth on 2. December, a date chosen for a number of reasons. The identification, based on this prophecy, of Jesus Christ as the . This situation presents obvious temptations, which are eliminated when the new calendar is adopted.(2) Another pastoral problem is the tendency of some local American media to focus attention each year on the 7 January (N. S.) / 2. 5 December (O. S.) celebration of Christmas, even in localities where most Orthodox parishes follow the new calendar. So too, in all likelihood, do certain non- Orthodox churches profit from the Orthodox remaining Old Style, since the 7 January observance of Christmas among the Orthodox tends to focus attention on ethnic identifications of the feast, rather than on its Christian, dogmatic significance; which, in turn, tends to foster the impression in the public mind that for the Orthodox, the feast of Christ's Nativity is centered on the observance of the Julian date of that feast, rather than on the commemoration of Christ's birth. Such a focus appears to the defenders of the Revised Julian calendar and to many non- Orthodox as well, as a practice that is charming and quaint, but also anachronistic, unscientific and hence ultimately unreasonable and even cultish.(3) Some Orthodox themselves may unwittingly reinforce this impression by ignorance of their own faith and by a consequential exclusive, or excessive, focus on the calendar issue: it has been observed, anecdotally, that some Russians cannot cite any difference in belief or practice between their faith and the faith of western Christians, except for the 1. Against the new calendar, the argument is made that inasmuch as the use of the Julian calendar was implicit in the decision of the First Ecumenical Council at Nicaea (3. Ecumenical Council may change this decision. However, the fact is that that Council made no decision or decree at all concerning the Julian calendar. Its silence constituted an implicit acceptance not of the Julian calendar, but of the civil calendar, which happened to be, at that time, the Julian calendar (the explicit decision of Nicaea being concerned, rather, with the date of Easter). By virtue of this, defenders of the new calendar argue that no decision by an Ecumenical Council was or is necessary today in order to revise (not abandon) the Julian calendar; and further, that by making the revision, the Church stays with the spirit of Nicaea I by keeping with the civil calendar in all its essentials. Lastly, it is argued that since the adoption of the new calendar evidently involves no change in or departure from the theological or the ethical teachings of Orthodox Christianity, but rather amounts to a merely disciplinary or administrative change. Implicit acceptance of this line of reasoning, or something very close to it, underlies the decision to adopt the new calendar by those Orthodox churches which have done so. It follows that, in general, the defenders of the new calendar hold the view that in localities where the Church's episcopal authority has elected to adopt the new calendar, but where some have broken communion with those implementing this change, it is those who have broken communion who have in fact introduced the disunity, rather than the new calendar itself or those who have adopted it . Defenders of the new calendar further note that, to the extent that 2. December is a secular observance in the western world, 7 January (i. December O. S.) appears to be becoming one as well, in Orthodox countries that continue to follow the old calendar. In Russia, for example, 7 January is no longer a spiritual holiday for Orthodox Christians alone, but has now become a national (hence secular) holiday for all Russians, including non- Orthodox Christians, people of other religions, and nonbelievers. Where this will lead in the end remains to be seen. Among other arguments made by the defenders of the new calendar for their view, are those made on the basis of truth (notwithstanding that the detractors of that calendar make the claim that the Old Style date, 7 January / 2. December, is the true celebration of Christ's Nativity). Arguments from truth can take two forms: (1) If a calendar is a system for reckoning time based on the motions of astronomical bodies. In this regard, some of those who champion the old calendar as truth (rather than for pastoral reasons, as seems to be the case with the national churches that adhere to it) may appear, to those following the new calendar, as the defenders of a fiction. On this basis, they argue that those who prefer to observe a . They say that no sound theological reason has been given for changing the calendar, that the only reasons advanced are social. The proposal for change was introduced by Meletios Metaxakis, a patriarch whose canonical status has been disputed and who is alleged to have been a Freemason. It is further argued that the adoption of the new calendar in some countries and not in others has broken the liturgical unity of the Eastern Orthodox churches, undoing the decision made by the council of bishops at Nicaea to decree that all local churches celebrate Easter on the same day. The emperor Constantine, writing to the bishops absent from the Council to notify them of the decision, argued, . This upsets the harmony and balance of the liturgical year. Certain feast days are designed to fall during Lent, such as the feast of the Forty Martyrs of Sebaste. The Feast of the Annunciation is also intended to fall either before Pascha or during Bright Week. Sometimes, Annunciation will fall on the day of Pascha itself, a very special concurrence known as Kyrio- Pascha, with special liturgical practices appointed for such an occurrence. However, under the new calendar, Kyrio- Pascha becomes an impossibility. The Apostles' Fast displays the most difficult aspect of the new calendar. The fast begins on the moveable cycle and ends on the fixed date of 2. June; since the new calendar is 1. Julian calendar, the Apostles' Fast is 1. Furthermore, critics of the new calendar point out the advantage to celebrating Nativity separately from the secular observances of Christmas and New Year, which are associated with partying and alcohol consumption. Critics also point out that proponents of the new calendar tend to use worldly rather than spiritual justification for changing the calendar: wanting to . However, opponents counter that the seasons are reversed in the southern hemisphere, where the liturgical celebrations are no less valid. The validity of this argument is questionable, since the feasts of the Orthodox Church were not changed no matter where they were celebrated, and Orthodox services were held in the southern hemisphere with little issue centuries before the introduction of the new calendar. Proponents also argue that the new calendar is somehow more . Scientifically speaking, neither the Gregorian calendar nor the new calendar is absolutely precise. This is because the solar year cannot be evenly divided into 2. So any public calendar is imprecise; it is simply an agreed- upon designation of days. From a spiritual perspective, Old Calendarists also point to a number of miraculous occurrences which occur on the old calendar exclusively, such as the . After the calendar change was instituted, the followers of the old calendar in Greece apparently witnessed the appearance of a cross in the sky, visible to thousands on the feast of the Exaltation of the Holy Cross, 1. They define the MOD operator as x MOD y = x . To find the difference between any two Revised Julian dates, convert both to ordinal day counts and simply subtract. To find a past or future date, convert a given date to an ordinal day count, subtract or add the desired number of days, then convert the result to a Revised Julian date. The arithmetic given here will not . To verify that a given date is a valid Revised Julian date, convert it to an ordinal day count and then back to a Revised Julian date. This method should also be used to validate any implementation of calendrical arithmetic, by iteratively checking thousands of random and sequential dates for such errors. To convert a Revised Julian date to any other calendar, first convert it to an ordinal day count, and then all that is needed is a function to convert the ordinal days count to that calendar. To convert a date from any other calendar to a Revised Julian date, first convert that calendar date to an ordinal day count, then convert ordinal days to the Revised Julian date. The following constant defined midnight at the start of Revised Julian date Monday, 1 January 1 AD as the beginning of the first ordinal day. This moment was Julian day number 1. RJepoch = 1. CC3 outlines functions for Gregorian and Julian calendar conversions. The arithmetic herein, by using the same ordinal day numbering epoch, is fully compatible with all CC3 functions for calendrical calculations and date inter- conversions. One can assign a different integer to the Revised Julian epoch, for the purpose of numbering ordinal days relative to some other epoch, but if you do so then one must take the epoch difference into account when using any CC3 calendar functions and when converting an ordinal day number to a weekday number. Optionally the ordinal day number can include a fractional component to represent the time as the elapsed fraction of a day. The ordinal day number of the J2. January 2. 00. 0 noon) was 7. Revised Julian to fixed days. Convert a year, month, and day to the corresponding fixed day number: Prior. Year = year . Either way, we have to decrement the year because we went one year too far: year = year . As written, this expression is robust even if you assign a value other than one to the epoch. Notes^. Retrieved 2. April 2. 01. 0. A Scientific Examination of the Orthodox Church Calendar. Center for Traditionalist Orthodox Studies. Astronomische Nachrichten (in German). Bibcode: 1. 92. 4PA... S. Astronomical & Astrophysical Transactions. Celestial Mechanics and Dynamical Astronomy. Jet Propulsion Laboratory, California Institute of Technology, Memorandum. Jordanville, NY: Holy Trinity Monastery. Grand Lodge of Greece. Retrieved 1. 6 February 2. Retrieved 4 June 2. 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