In the Appendix[76] will be found a detailed list of the festivals observed in different countries upon which servile work is forbidden. A list of this kind, in addition to its practical value, is instructive as showing how the interests of religion are affected by the culture and social conditions of each country at a given period, and also how politics have intruded themselves into the sphere of religion. The latter fact is especially prominent in Protestantism. From the beginning, Protestantism was affected by two opposing streams—one favourable to the observance of festivals, prevailing among the Lutheran, the other opposed to it, prevailing among the Calvinists. Luther wished to retain all feasts of our Lord, and even Epiphany, Candlemas, the Annunciation found favour with him as such. Saints days and the two festivals of the Holy Cross were alone to be abolished. Certain secular governments tolerated even more festivals, such as St Michael and St John the Baptist. The Church Order of Brandenburg retained the feasts of Apostles, and even Corpus Christi, but without a procession, and the Assumption—this last for the sake of the peasants.[77] The same regulations were observed in Saxony and Würtemburg. Strict Calvinism retained only Christmas, Easter, and Pentecost; its spread and increasing influence manifested itself gradually in the regulations concerning festivals. The Prussian Union, and the _Agenda_ of the so-called Evangelical State Church of 1895 recognise as holy days of obligation only the three principal festivals, each with two holidays, _i.e._ the Sunday and the Monday, New Year, Epiphany, Good Friday, the Ascension, along with the days of penitence and prayer. Contrary to the principles of Calvinism, the Established Church of England possesses a Calendar richly furnished with festivals.[78] PART II CHAPTER I THE CHURCH’S YEAR A. EASTER, AND THE SACRED SEASONS CONNECTED WITH EASTER 1. _Easter, its Name and History_ Were it our object to deal with the Church’s year as affording material for a series of doctrinal instructions, we should begin with Christmas, the festival of Christ’s birth, for, so viewed, the ecclesiastical year becomes chiefly a compendium of the chief acts in the drama of our salvation, and recalls in orderly succession the principal events in our Saviour’s life. But if we make the Church’s year in itself the object of our studies, especially if we deal with it historically, we are bound to commence with Easter, because, in order of time, it existed from the first and formed the natural starting-point for all the rest. It did not, as other festivals, come into existence gradually, but formed a connecting link with the Old Testament, and was, in the strictest sense of the words, the appointment of a Higher Power, providentially ordering all things according to Its good pleasure. Easter owes its origin not to human wisdom, or piety: it comes to us with higher sanctions.