' Silvia' has not, like the Apostolic Constitutions, a general martyrs' festival ; nor yet have the other Church Orders. But considering the great develon- ment of festivals in ' Silvia,' it is not improbable that she did describe such a general commemora- tion ; only the manuscript breaks off suddenly in the middle of the account of the Dedication festival, and we cannot be sure of what was in the lacuna.
Speaking generally, we note a ditierence between these commemorations and the festivals of our Lord. The former were at lir.st local only, and of inferior importance. The Nestorians to this day keep up a sharp distinction between the two, calling
the former PfOOJ commemorations, the latter
Iji^ festivals, or U-Jrl>0 ] j^i. festivals if our
Lord ; and the distinction is ancient.
Dedication festivals were common in the 4th cent., though they are not mentioned in the Church Orders, even in "those, like the Testament of our Lord, which describe the church buildings min- utely. These festivals concern us here only as contributing to the calendar Holy Cross Day, which was the commemoration of the dedication in 335 of the churches built by Constantine on the site of the Holy Sepulchre and Calvary, and of the alleged discovery of the true cross by St. Helena, Constantine's mother. 'Silvia ' says that the anni- versary was observed with great ceremony in her time, many pilgrims from distant lands attend- ing, and the churches being adorned as at Easter and Christmas. This day (14th September, but among the Nestorians 13th September) passed from Jerusalem to Constantinople ; at Rome it was not introduced till the 7th century.
Of the other days of Apostles, Martyrs, or Con- fessors, most of which are of later introduction than the 4th cent., it may be observed that the majority, at least, are due to the local dedication of a church named after the saint at Rome, Con- stantinople, or elsewhere. See Duchesne, Orig. eh. viii. passi7n.
RECAPITULATION OF FESTAL CYCLES.— Fathers of the first three centuries : Pascha and Pentecost.
CALf
CALL, CALLING
Epiphany ivith octave,
Testament of our Lord : Pasclia, Pentecost, and Epiphany.
Apostolic Cmutitutions : Ascension, Pentecost, Pascha, Christmas, Epiphany, Apostles' days (plural), St. Steplien and All INIartyrs' day (singu- lar)— viii. 32 Lagarde {alitor 33). Add St. James the Lord's lirotlier, v. 8. [The sections of the Apost. Const, mentioned in this article are all Lagarde's].
Pilgrimage of ' Sili Presentation, Palm Sunday,' faster -with octave, Fortieth day after Easter, Pentecost (including Ascension), Dedication (Holy Cross Day).
Cappadocian Fathers and Syriac Martxjrology : Add St. Stephen, St. Peter and St. Paul, St. Jaiues and St. John.
The account of the Christian calendar is thus brought down to about A.D. 400. For festivals introduced after that date reference may be made to the various works on Christian history and antiquities.
Literature. —(1) General: Duchesne, Ori(iines rfi' cultc Chretien (Eng. tr. from third ed. entitled Christian Wnr^hij), its Origin and Evolution); Bp. J. Wordsworth, Miiiisl,;/ nf Grace. — Oi) Calendars: Achelis, Die i/,.,' .' - . iuki; Dom Butler, notice of Achelis' hock l/^'oL
Studies, ii. 147; and Duchesne and u .—
(3) On the Lord's dny: Zahn, SfctJaiKi' ; - .lllen
Kirch,-. 1S!)4, i-h. vi.i TIpssev, Bampl-m L .... ', Tre- !•::.:: ^' ' I -J -(4) Christm.is : Saliiinn, ii:.iier on ill 1 i - ' I. I ..[1 Daniel in neriiuifhcnn, vol. iii.
I' ^ II . -ne and Wordsworth .xs aliove, —
CALF.— See Animal,s, p. 63''. CALL, CALLING.—
1. Teniis. (n) OT. (6) Gospels, (c) Epistles.
BBS-
(rf) The Uosptl tali iTi Christ s own Iciching. Literature.
1. The TERM.S.— (a) The or.— The sub-stantive ' call ' is not found in the Engli.sh Bible. If used of an animal's call, it tends to imply a significant note— e.g. a mother's call to her Ijrood (Bunyan, PP ii. 62)— not a mere emotional cry. The English verb ' caU ' has for its primary meaninjj ' to speak loudly.' In Helmw we ii..to tliu same implication in Kni5, e.g. Pr ^| : l.ut in llihivw the word still more strongly ~ii^_i -t- .uimilate human speech, even perhaps in !'> U7' (allhough the partridge probably derives its name x-^p from its callinij). It is indeed the technical word for reading (eg' Is 29'-) : the Hebrews reatl aloud and prayed aloud. Eli suspected Hannah (1 S 1") not because her lips moved in private jjiayer— rather because in the intensity and modesty of her desire she prayed without sound. Loudness may express authority ; or it may be a siniple effort to attract notice. Anyway, a 'call,' Hebrew or English, is a loutl and definite communication from one jrerson to another. Either language may use the verb in- transitively, but always with a sort of latent transitiveness. In Greek, on the other hand, KoXiw is transitive. What is implied in the other languages is explicit in this one. Definiteness (and perhaps authority) receives reinforcement when the callinjj is by name. We are probably not to confuse tins with the mere giving of a name ; though, according to the ideas of the ancient world, so much power is wrajiped up in names that there
may be a certain infiltration of that thought in the Biblical usage of calling by name. But, more simply, one's name arrests one's attention, and assures one that the call is addressed to lijm. In Deutero-Isaiah it is said that Jehovah has a name for eveiy star (Is 40^ [we need not discuss whether the stars are here conceived as alive], imitated in Ps 147^). That signifies His power ; it is rather His condescension that is shown when He calls the prophetic servant, Israel, by name (Is 43'). Again, He calls Cyrus 'by name' to his historic functions (Is 45='•^ cf. also Ex 31= [P]). If our text is to be trusted, Jehovah even ' surnames ' Cyrus (Is 45''). It is a mark of kindliness when a ser\-ant is not simply ' waiter ' or ' guard ' to his rich employer, but has a name and a recognized personality of his own. (Here cf. Ex 38'""). To 'surname,' at least in the strict sense, is a still stronger proof of friendly interest ; surnames are a token of some new destiny, or else imply knowledge of idiosyncrasies. (Ace. to P, Jehovah renames 'Abram' and 'Sarai,' Gn 17'", while Moses renames 'Hoshea,' Nu 13"*; cf. also the surnames given by our Lord to the three leading Apostles, Sik 3'*-''). It is also in Deutero-Isaiah that we find the emergence of 'call' in a sort of theological sense ; the ' call ' of Abraham (bl- ' I called Mm').