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Church Seasons and Feasts

All You Need to Know about All Saints’ and All Souls’ Days

D.D. Emmons

November 2, 2023 10:59 am November 2, 2023

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It seems unusual that our Church liturgical calendar schedules two major celebrations on days that are back to back. But that is precisely the situation with the solemnity of All…

It seems unusual that our Church liturgical calendar schedules two major celebrations on days that are back to back.

But that is precisely the situation with the solemnity of All Saints, a liturgical feast, and the Commemoration of the Faithful Departed (All Souls), a liturgical observance. All Saints is a churchwide holy day of obligation and normally celebrated on Nov. 1. If the first day of November falls on a Saturday or Monday, at least in the United States, the obligation to attend Mass is abrogated. All Souls’ Day takes place on Nov. 2, unless it falls on a Sunday, then the celebration is held Nov. 3.

During these early November celebrations, those of us still living (the Church militant) unite our hearts with, and in a special way remember, the faithful departed, whether they be in heaven (Church triumphant) or in purgatory (Church suffering).

All Saints’ Day

All Saints’ Day, which began most likely as All Martyrs’ Day, can be traced to the earliest Christians. By the third century, the followers of Christ were annually honoring their brothers and sisters who had given their lives (been martyred) while witnessing for and defending Jesus Christ. Typically, on the anniversary of a martyr’s death, those living would gather to remember and offer prayers at the tomb or place where the deceased had died. Tombs were sometimes decorated and altars built over the tomb. “From the third century the anniversary of a martyr’s death, called his ‘birthday,’ was commemorated at his grave by a celebration” (Henry Chadwick, “The Early Church,” p. 271; Penguin Books, 1993). The belief among the first Christians, which continues today, is that believers who died defending Christ were borne by angels to heaven and are face to face with the living God, in the presence of the beatific vision.

In those first centuries, especially during the savage reign of the Roman Emperor Diocletian (r. 284-305), there were more and more Christians who accepted death at the hands of the Romans rather than deny Christ, rather than worship false gods or the personage of the emperor. Additionally, others who had publicly confessed their Christian faith (confessors) and somehow survived the Romans were also honored. Thus the number of martyrs and confessors became greater than the opportunities to give each one an anniversary celebration, and the need for a common feast day was recognized. By the fifth century there is evidence of locations, such as in Antioch, where the fledgling Church had set aside the first Sunday following Pentecost to collectively honor these holy and courageous people.

The Pantheon

In 609, during the reign of Pope Boniface IV (608-615), the Eastern Emperor Phocas (r. 602-610) gifted a temple in Rome to the Holy See. The temple, still standing today and still known as the Pantheon, was originally built in the first century. Destroyed by fire and rebuilt between 118 and 128, it was a public place to worship and honor all the Roman gods and goddesses — a spectacular monument to pagan Rome. Pope Boniface accepted this temple, removed all the pagan embellishments, all the statues of false gods and, according to legend, relocated and buried the remains of hundreds of Christian martyrs beneath the Pantheon. The pope then consecrated the Pantheon as a Christian church to the Blessed Mother and all the Holy Martyrs (Sanctae Mariae and Martyrs). The consecration took place on May 13, and that was the annual date of the feast of All Martyrs for the next 125 years.

On Nov. 1, 735, Pope Gregory III (731-741) dedicated an oratory in St. Peter’s Basilica to house the relics of the apostles, martyrs, saints and confessors. Thereafter, Nov. 1 became, at least for the churches in Rome, the feast of All Saints, and the May 13 date was suppressed. Other countries and cities began to celebrate the feast on the same day as the Rome churches, and soon a vigil of All Saints was added. Eventually, Pope Gregory IV (827-844) assigned Nov. 1 as the date of the feast of All Saints throughout the Latin Church and proclaimed it a holy day of obligation. In the 15th century, octave days were added by Pope Sixtus IV (1471-1484) and the octaves of All Saints were part of the Church calendar until suppressed in 1954. In sum, there is ample historical evidence that Christians have annually, on some date or another, been acknowledging the collective lives of all martyrs and saints for over 1,200 years.

Today, All Saints’ Day is a solemnity and holy day of obligation on which the universal Church honors the martyrs, the saints and the confessors, including all known and unknown, all who have gained the reward of heaven.

All Souls’ Day

Offering prayers for those who have died is ancient in origin. In the Old Testament’s Second Book of Maccabees, written around 100 B.C., Judas Maccabeus orders his army to pray and offer sacrifices on behalf of their fallen comrades. Tombs found in the Roman catacombs are inscribed with prayer requests for the deceased. The second-century writer Tertullian wrote in an essay, “Monogamy,” about a woman praying for her deceased spouse: “Indeed she prays for his soul and asks that he may, while waiting, find rest; and that he may share in the first resurrection. And each year, on the anniversary of his death, she offers the sacrifice.”

The Commemoration of the Faithful Departed, or All Souls’ Day, evolved onto the Church calendar long after All Saints’ Day. Sometime between 998 and 1030, St. Odilo, the abbot at the Benedictine Monastery in Cluny, France, encouraged all the monks to pray for the souls of those who had died, those waiting the joys of heaven. He instituted this commemoration on the day after All Saints’ Day, and soon other religious orders and churches began, on that same date, to annually remember all who had died. Remembering and praying for the faithful departed is tied directly to our belief in purgatory.

On All Souls’ Day the universal Church prays for all those in purgatory, people who were much like us, whose offense may have been less than ours. By pleading for them, we are inspired to lead purer lives. On that day, and during the entire month of November, we remember our departed brethren as we go to the cemetery where they are buried, attain indulgences for them, give alms, do some good work, ask for Masses to be said in remembrance, all on behalf of those close to us and to others we may have neglected during the year.

We also light candles, and in some parishes the faithful display pictures of their deceased loved ones in the church. Church bells are sometimes rung to remind everyone to pray for the poor souls in purgatory. Priests are authorized to say three Masses on this holy, somber day.

“Eternal rest grant unto them , O Lord,

and let perpetual light shine upon them.

May the souls of all the faithful departed, through the mercy of God, rest in peace.”

D.D. Emmons writes from Mount Joy, Pa.

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7 min read

Sacramentals

Why Wear A Scapular?

D.D. Emmons

October 24, 2023 2:03 pm October 24, 2023

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Many Catholics wear a scapular. In fact, those who wear it are rarely without it except perhaps when bathing. It is as much a part of us as a wedding…

Many Catholics wear a scapular. In fact, those who wear it are rarely without it except perhaps when bathing.

It is as much a part of us as a wedding band, a symbol that signifies our love or commitment to another; in this case to the Blessed Mother and through her to our Lord Jesus Christ. There is a story that when Pope St. John Paul II was shot during the 1981 attempt on his life, he asked the attending doctors not to remove his scapular. Anyone who wears it can relate. But why are we so devoted to this small cloth necklace?

The word scapular is from the Latin scapula, meaning shoulder blade. It is a garment first designed by monks during the Middle Ages as protective covering to be worn over their clothing when they did manual labor, such as in the fields or outside. It is similar to a poncho, placed over the head, sleeveless, and covers the wearer’s front and back down to below the knees.

As scapular popularity grew among religious communities, laypeople also wanted to wear such garments as they sought to imitate the pious, holy ways of the monks. They were allowed to form groups in association with the religious order, follow certain rules of the order and identify their alliance by wearing that order’s scapular. Among the laity, the overall, lengthy scapular later gave way to a much smaller version such as we wear today. Made up of narrow (necklace-shaped) cloth, about 24 inches in length, it normally has small blocks of engraved wool material just larger than a postage stamp at each end and is meant to slip over the head and hang equally down your back and front. While the Church has approved 18 different scapulars for wear, the most popular is the brown scapular of the Carmelite Order, more formally known as the Brown Scapular of Our Lady of Mount Carmel. The brown scapular signals the Carmelites spiritual devotion to the Virgin Mother.

The history of the brown scapular dates back to the 13th century, but Carmelite history goes back to the Old Testament, some nine centuries before Christ. Near the city of Haifa in Palestine is the mountain range known as Carmel, and part of that range is Mount Carmel, where the prophets Elijah and Elisha were known to visit. A place of pilgrimage, contemplation and prayer, Mount Carmel has long been regarded as holy ground. Once Emperor Constantine ended religious persecutions in the fourth century, Christians began to increasingly populate various areas of the Middle East. Monks found their way to Mount Carmel where they grouped together, pledging themselves to the Virgin Mother and her Son. Eventually, they built an oratory dedicated to Mary and, in about 1206, were given permission to establish the Order of Mount Carmel. Later in the 13th century a number of these monks migrated to England where a local pious man was attracted to and eventually joined the group. That man was St. Simon Stock (1165-1265) who would later become the sixth general of the Carmelite Order and from whom the brown scapular developed.

St. Simon Stock and His Vision

Legend holds that on July 16, 1251, the Blessed Mother appeared in a vision to Simon, gave him the brown scapular and said: “Receive most beloved son, the scapular of thy Order, a sign of my confraternity, a privilege both to thee and to all Carmelites, in which he that dieth shall not suffer eternal fire; behold the sign of salvation, a safeguard in danger, the covenant of peace and everlasting alliance.” (For information on this event read “A Short Treatise of the Antiquity, Institution, Excellency, Indulgences, Privileges, etc., of the Ancient Confraternity of Our Blessed Lady of Mount Carmel, Called the Scapular,” by R.J. Colgan, published in 1847.)

There are different versions of this legend, and some Church scholars have cast doubt on its authenticity. There is little doubt, however, as to the sincerity of Catholics who devotedly wear the brown scapular, which on one end has these words stitched on it: “Whosoever dies wearing this scapular will not suffer eternal fire.” On the other end: “Behold the Sign of Salvation.” The Church, for 800 years, has continued to appreciate and encourage the Carmelite’s efforts to bring believers closer to Jesus through the Mother of God. In the early 18th century, a feast day known as Our Lady of Mount Carmel was added to the Church’s universal liturgical calendar and is celebrated every July 16.

Wearing the Brown Scapular

The conditions under which a layperson may wear the brown scapular vary: an individual may join a formal association of the Carmelite order, such as a secular third order, or they may be ceremoniously enrolled in the order of the brown scapular without joining a formal group. Also, anyone may wear the brown scapular if it is blessed by a priest or deacon. Whether or not formally committed to the order, those who wear the scapular are considered part of the Carmelite order.

It is unthinkable that any member of the people of God would wear the scapular in a mindless or careless manner. Simply, the indiscriminate donning of the scapular without authentic devotion is like a soldier putting on a uniform but ignoring the code of conduct the uniform requires. There are purposeful, sincere commitments associated with the scapular, whether it is the brown scapular or any other.

When wearing the brown scapular we are expected to follow certain norms identified by the Carmelite order (using its Catechesis and Ritual manual) and as published by the Vatican Congregation for Divine Worship and the Discipline of the Sacraments, which, among other commitments, obliges the brown scapular wearer to imitate the praying Virgin who kept the word of God in her heart (see Lk 2:19,51), setting aside some time to meet God in prayer, meditating on the mysteries of salvation, taking part in faith in the liturgy of the Church (attending Mass), especially the Eucharist, reciting every day some liturgical hour or some psalms or the Rosary. (See the doctrinal statement on the Brown Scapular of Our Lady of Mount Carmel, Nov. 29, 1996.) Thus, by dedication to these guiding principles, the scapular becomes the expression of our devotion to Mary, as we, along with millions of other faithful souls, seek her favor with full knowledge and belief that she is the Gate of Heaven. Mary, who knew both great joy and excruciating sorrow in life, will pray and intercede on our behalf before our Lord Jesus Christ. It is Jesus who cures us; it is Jesus who saves us.

Not a Magic Charm

The scapular is not a lucky charm; it is not a rabbit’s foot, horseshoe or magic lamp. Rather it becomes a sign of our salvation if we draw close to the Mother of God, open our hearts to the special heavenly graces that she offers and give ourselves to her protection from earthly sin and temptation. “From the moment we receive it, Mary has never ceased to follow us with her maternal gaze, to safeguard within us the life of grace. Each time we are converted and return to God or rise again after falling into sin — be it great or small — each time we increase in grace, all, everything, is effected through Mary’s mediation. The scapular, the little habit, that Our Lady of Mount Carmel offers us, is only the external symbol of her unceasing, maternal care: the symbol but also the sign, the pledge of salvation.… The Blessed Virgin gives the assurance of the supreme grace of final perseverance to all who wear worthily her little habit.” (See “Divine Intimacy,” by Father P. Gabriele of St Mary Magdalene, O.C.D., English translation from seventh Italian edition, 1996, Tan Books.)

Devoutly wearing the brown scapular, wearing it next to our heart, prompts us to follow the commandments of God, to live a life of heroic virtue in the manner of the saints, and it is a constant reminder of our commitment to the virtues of the Blessed Mother.

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Sacraments

What are the Three Holy Oils?

D.D. Emmons

October 19, 2023 6:09 am October 19, 2023

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The Church makes use of three holy oils: the oil of the sick, the oil of the catechumens and the holy chrism oil. The first two are blessed, and the…

The Church makes use of three holy oils: the oil of the sick, the oil of the catechumens and the holy chrism oil. The first two are blessed, and the bishop consecrates the third, ordinarily during the annual Chrism Mass. Each has a distinctive purpose in the Church.

Oil of the Sick

The oil of the sick, which is pure olive oil, is used for the Sacrament of the Anointing of the Sick. While ideally celebrated with the community during the Mass for the anointing of the sick, this sacrament can be administered any time and in any place. The priest lays hands on the sick or elderly person, says special prayers and anoints the person by placing oil in the form of a cross on the forehead and hands.

Through this sacrament, God gives the sick person grace and strength to bear the illness or infirmity. In addition, many Catholics have witnessed the power of this anointing to bring spiritual, emotional and even physical healing.

Oil of the Catechumens

Both adults and infants prior to baptism are anointed with the oil of the catechumens, which is also pure olive oil. For adults, this pre-baptismal anointing often takes place during a special initiation ceremony when the person begins to prepare for the Sacrament of Baptism. At the beginning of the process known as the Rite of Christian Initiation for Adults (RCIA), each person preparing for initiation is anointed with the oil of the catechumens.

This rite most often takes place during Mass, prior to holy Communion. The priest or deacon anoints the catechumens. Then he prays that God will instill them with wisdom for discernment and with the strength necessary to avoid evil during their inquiry into the Catholic faith and their preparation for a life with Christ.

In a similar way, an infant is anointed just before receiving the waters of baptism. This anointing is to help the child ward off evil, avoid temptation and possess the faith necessary to carry the cross of Christ throughout life.

Holy Chrism Oil

The third oil, holy chrism oil, is olive oil mixed with balsam. The oil symbolizes strength, and the fragrant balsam represents the “aroma of Christ” (2 Cor 2:15). Anointing with chrism oil signifies the gift of the Holy Spirit. It is used to consecrate someone or something to God’s service.

Each year we witness the use of the holy chrism when young people are confirmed, and at the Easter Vigil when adults are confirmed after baptism. The bishop traces the Sign of the Cross with chrism oil on the forehead of the one being confirmed and says, “[Name], be sealed with the gift of the Holy Spirit.”

Chrism oil is also part of the baptismal rite. Following an infant’s baptism with water and before he receives the white garment, the cross with chrism oil is traced on the crown of the child’s head, marking him as a Christian. Anointing on the head is also administered at the baptism of an adult if the person does not immediately receive the Sacrament of Confirmation.

Holy chrism oil is used as well during the ordination of a priest (the Sacrament of Holy Orders) and the consecration of a bishop. It is the anointing used in the consecration of a church and the blessing of an altar and the vessels used at Mass.

The Chrism Mass

Each year the local bishop blesses enough new oils for every parish during the Chrism Mass. The holy oils are then transported to individual parishes, where they are available for use during that year. Though the bishop cannot be physically present at every baptism or confirmation in his diocese, he can be symbolically present through the holy oils he blesses.

After the Liturgy of the Word, the blessing of the oils takes place. In a formal procession, olive oil is brought forward in special urns; the oil of the sick is presented first, next the oil of the catechumens, and finally oil for the holy chrism. The bishop prays over and blesses each oil individually.

The ritual for creating and consecrating the holy chrism is different from the others. To make it, the bishop mixes oil from the balsam plant with the olive oil, breathes on the mixed oil to signify the presence of the Holy Spirit, and then says a prayer to consecrate it.

Once blessed in this way, the chrism and the other oils are no longer ordinary ointments. Instead, they are a holy, precious gift from God to the Church, signifying cleansing and strengthening, healing and comfort, and the life-giving grace of the Holy Spirit.

D.D. Emmons writes from O’Fallon, Ill.

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7 min read

Devotion

What Is The Angelus?

D.D. Emmons

September 21, 2023 9:10 am September 21, 2023

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Among our many Catholic devotions, few are more beautiful or have been contemplated more often than the Angelus. Designed to commemorate the mystery of the Incarnation and pay homage to…

Among our many Catholic devotions, few are more beautiful or have been contemplated more often than the Angelus.

Designed to commemorate the mystery of the Incarnation and pay homage to Mary’s role in salvation history, it has long been part of Catholic life. Around the world, three times every day, the faithful stop whatever they are doing and with the words “The Angel of the Lord declared unto Mary” begin this simple yet beautiful prayer. But why do we say the Angelus at all, much less three times a day?

A review of Church history shows that this devotion did not appear suddenly, but developed over several centuries.

Called By the Bell

Most Church historians agree that the Angelus can be traced back to 11th-century Italy, where monks said three Hail Marys during night prayers, at the last bell of the day. Over time, pastors encouraged their Catholic flocks to end each day in a similar fashion by saying three Hail Marys. In the villages, as in the monasteries, a bell was rung at the close of the day reminding the laity of this special prayer time. The evening devotional practice soon spread to other parts of Christendom, including England.

Toward the end of the 11th century, the Normans invaded and occupied England. In order to ensure control of the populace, the Normans rang a curfew bell at the end of each day reminding the locals to extinguish all fires, get off the streets and retire to their homes. While not intended to encourage prayer, this bell became associated nevertheless with evening prayer time, which included saying the Hail Mary. Once the curfew requirement ended, a bell continued to be rung at the close of each day and the term curfew bell was widely popular, although in some areas it was known as the “Ave” or the “Gabriel” bell.

Around 1323, the Bishop of Winchester, England, and future Archbishop of Canterbury, Bishop John de Stratford, encouraged those of his diocese to pray the Hail Mary in the evening, writing, “We exhort you every day, when you hear three short interrupted peals of the bell, at the beginning of the curfew (or, in places where you do not hear it, at vesper time or nightfall) you say with all possible devotion, kneeling wherever you may be, the Angelic Salutation three times at each peal, so as to say it nine times in all” (Publication of the Catholic Truth Society, 1895).

Meanwhile, around 1318 in Italy, Catholics began saying the Hail Mary upon rising in the morning. Likely this habit again came from the monks, who included the Hail Mary in the prayers they said before their workday began. The morning devotion spread, and evidence is found in England that in 1399 Archbishop Thomas Arundel ordered church bells be rung at sunrise throughout the country, and he asked the laity to recite five Our Fathers and seven Hail Marys every morning.

The noontime Angelus devotion seems to have derived from the long-standing practice of praying and meditating on Our Lord’s passion at midday each Friday. In 1456, Pope Calixtus III directed the ringing of church bells every day at noon and that Catholics pray three Hail Marys. The pope solicited the faithful to use the noonday prayers to pray for peace in the face of the 15th-century invasion of Europe by the Turks. The bell rung at noontime became known as the “Peace” bell or “Turkish” bell. In 1481, Pope Sixtus IV was petitioned by Queen Elizabeth of England, wife of King Henry VII, to grant indulgences for those who said at least one Hail Mary at 6 a.m., noon and 6 p.m. There is evidence that a bell was rung at those times.

The Angelus Today

By the end of the 16th century, the Angelus had become the prayer that we know today: three Hail Marys, with short verses in between (called versicles), ending with a prayer. It was first published in modern form in a catechism around 1560 in Venice. This devotion reminds us of the Angel Gabriel’s annunciation to Mary, Mary’s fiat, the Incarnation and Our Lord’s passion and resurrection. It is repeated as a holy invitation, calling us to prayer and meditation. For centuries the Angelus was always said while kneeling, but Pope Benedict XIV (r. 1740-1758) directed that the Angelus should be recited while standing on Saturday evening and all day on Sunday. He also directed that the Regina Coeli (Queen of Heaven) be said instead of the Angelus during the Easter season. Over the years many of the faithful have focused the morning Angelus on the Resurrection, the noon Angelus on the Passion and the evening Angelus on the Incarnation.

It is said that over the centuries workers in the fields halted their labors and prayed when they heard the Angelus bell. This pious practice is depicted by Jean-François Millet’s famous 1857 painting that shows two workers in a potato field stopping to say the Angelus. There are also stories that animals would automatically stop plowing and stand quietly at the bell.

Like a heavenly messenger, the Angelus calls man to interrupt his daily, earthly routines and turn to thoughts of God, of the Blessed Mother, and of eternity. As Pope Benedict XVI taught on the feast of the Annunciation: “The Angel’s proclamation was addressed to her; she accepted it, and when she responded from the depths of her heart … at that moment the eternal Word began to exist as a human being in time. From generation to generation the wonder evoked by this ineffable mystery never ceases.”

D.D. Emmons writes from Mount Joy, Pa.

Ringing the Bell

A significant part of this traditional devotion is not only the ringing of a bell to announce the time of prayer but the manner in which the bell is rung. The ringing consists of three strokes of the bell, each followed by a pause, and then nine strokes. John Sullivan, in his 1917 book, “Externals of the Catholic Church,” writes: “The manner of ringing the Angelus seems to have varied little since the beginning of the devotion…. Old monastic records, going back to the fifteenth century, show that the bell-ringer was directed, ‘to toll the Ave-bell nine strokes at three times, keeping the space of one Pater and Ave between each of the three tollings.’”

The Angelus

V. The angel of the Lord declared unto Mary.

R. And she conceived by the Holy Spirit.

Hail Mary, etc.

V. Behold the handmaid of the Lord.

R. Be it done unto me according to thy word.

Hail Mary, etc.

V. And the Word was made flesh.

R. And dwelt among us.

Hail Mary, etc.

V. Pray for us, O holy Mother of God.

R. That we may be made worthy of the promises of Christ.

Let Us Pray

Pour forth, we beseech Thee O Lord,

Thy grace into our hearts;

that we to whom the Incarnation of Christ,

Thy Son, was made known

by the message of an angel,

may by his Passion and Cross be brought

to the glory of his Resurrection

through the same Christ our Lord.

Amen.

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9 min read

Church Seasons and Feasts

The Solemnity of Christ the King

D.D. Emmons

August 10, 2023 2:00 am August 10, 2023

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9 min read

On the last Sunday of the liturgical year, Catholics celebrate the Solemnity of Christ the King. A relative newcomer to the Church calendar — established in the 20th century —…

On the last Sunday of the liturgical year, Catholics celebrate the Solemnity of Christ the King. A relative newcomer to the Church calendar — established in the 20th century — this feast is designed to give special recognition to the dominion Christ our Lord has over all aspects of our lives. But why and how did it come about? And why is it so important today?

When Cardinal Ambrogio Achille Ratti was elected pope and took the name Pope Pius XI, much of the world was in shambles. The year was 1922, and while the bloodletting of World War I (1914-1918) had ended, widespread peace and tranquility were not evident.

The war to end all wars had been especially devastating to England and the countries of continental Europe. Additionally, the overthrow of the Romanov tsars by the Russian Revolution had created great upheaval in Russia and brought immense suffering. Governments were in economic chaos, unemployment was rampant and people in many places were literally starving to death.

The stability of the old social and political orders that had embraced royal houses and crowned heads of state were crumbling. The victorious warring powers sought severe penalties and unreasonable reparations from the vanquished Germans through the Treaty of Versailles.

Pessimism, a sense of helplessness compounded by hatred among the nations, was overwhelming. The time was ripe for the rise of tyrants, and rise they did. The festering philosophies of fascism, National Socialism (the Nazis) and communism now spawned the likes of Benito Mussolini, Adolf Hitler and Joseph Stalin. Pope Pius XI’s predecessor, Pope Benedict XV, had warned about this prophetically in 1920 when he wrote, “There can be no stable peace or lasting treaties, though made after long and difficult negotiations and duly signed, unless there be a return of mutual charity to appease hate and banish enmity.”

In their distress, people clung to anyone who offered them hope, offered some kind of direction out of the chaos and promised to put food on their tables. They gravitated to the emerging dictators, and as they did they often sought to be self-sufficient to the exclusion of God from their everyday lives.

Many considered the basics of morality and the teachings of the Church to be out of date, no longer relevant in 20th-century society. Modern thinking allowed that, at most, Christ might be king in the private life of the individual, but certainly not in the public world.

Some political regimes advocated the banishment of Jesus altogether, not only from society, but from the family as well. As nations were reborn and governments restructured, their foundations, policies and laws were often being fashioned without regard to Christian principles.

Affirming Christ’s Kingship

In all these developments, the new Pope Pius XI saw that people were denying Christ in favor of a lifestyle dominated by secularism, material advantage and false hope created by the tyrants.

He realized that he had to ad- dress the political and economic forces that were crowding out the kingship of Jesus. As a start, he dedicated his reign as pope to “The Peace of Christ in the Kingdom of Christ” ( Pax Christi in Regno Christi ).

In 1925, the Church celebrated a jubilee year in honor of the 1,600th anniversary of the Council of Nicaea. The council fathers taking part in that ancient gathering in A.D. 325 had affirmed the full divinity of Jesus Christ as God the Son, one in being with God the Father. Their pronouncement became a creed that was later expanded into what we now call the Nicene Creed, which we still profess at Mass every Sunday.

Throughout the anniversary year, Pope Pius constantly emphasized the kingship of Christ as declared in the Creed: “His kingdom will have no end.” He stressed that theme throughout the year as it repeatedly appeared in the Church’s celebrations of the Annunciation, the Epiphany, the Transfiguration and the Ascension. As part of the Holy Year, which was afforded great attention and pomp by the Vatican, hundreds of thousands of pilgrims flocked to Rome, demonstrating great fervor for their faith.

On Dec. 11 of the jubilee year, and in order to acknowledge perpetually the supremacy of Jesus Christ over all men, nations and earthly allegiances, the pope issued the encyclical Quas Primas, which added the feast of “Our Lord Jesus Christ the King” to the annual Church liturgical calendar.

Some at the time argued that such a celebration was unnecessary because the ancient feast of the Epiphany already acknowledged Christ as King. But more than 340 religious leaders, including cardinals and bishops, had called for the new celebration, and the pope was glad to grant their request.

The encyclical provided for the feast of Christ the King to be held each year on the last Sunday of October. This date, a week before All Saints’ Day and four weeks before Advent, was carefully chosen: It reminded the people that Jesus Christ is not only King of this world, reigning among nations today; He is also the eternal King, glorified by the saints in heaven, who will one day come to judge all humankind.

In his encyclical, the pope noted that the continuing disorder of that era, what he called “the plague of society,” had long been festering and was the result of nations rejecting Christ. Later in the encyclical the pontiff pointedly reminded national governments, “Christ, who has been cast out of public life, despised, neglected and ignored, will most severely avenge these insults; for His kingly dignity demands that the State should take account of the commandments of God and of Christian principles, both in making laws and in administering justice, and also in providing for the young a sound moral education” (No. 32).

Time for Consecration

The pope instructed the faithful to use this annual celebration as a time to consecrate themselves, or renew their consecration to, the Sacred Heart of Jesus, explicitly tying the celebration to devotion to the Sacred Heart and to the living Christ in the Eucharist. He also called for Catholics to make reparations for the widespread atheism being practiced in many countries.

In 1969, Pope Paul VI took several steps to enhance the witness of the feast day. To emphasize Christ’s universal reign, he changed the name of the celebration to the feast of “Our Lord Jesus Christ, King of All” ( Domini Nostri Iesu Christi universorum Regis ) He also changed the date to the last Sunday in the liturgical year, emphasizing even more strongly the connection between Christ’s kingship and His second advent (coming) to judge the world. In addition, the pope raised the feast to the highest rank of celebration on the Church calendar, that of a “solemnity.”

Today, peace still eludes us; social, political and economic orders are shaking; and the nations continue in many ways to reject the light of the Gospel. We can be grateful, then, for the chance to celebrate each year the Solemnity of Christ the King — for the world needs now, more than ever, our witness to His rule over all things.

On the kingship of Christ

The rebellion of individuals and states against the authority of Christ has produced deplorable consequences … the seeds of discord sown far and wide; those bitter enmities and rivalries between nations, which still hinder much the cause of peace; that insatiable greed which is so often hidden under a pretense of public spirit and patriotism, and gives rise to so many private quarrels; a blind and immoderate selfishness, making men seek nothing but their own comfort and advantage, and measure everything by these; no peace in the home, because men have forgotten or neglect their duty; the unity and stability of the family undermined; society, in a word, shaken to its foundations and on the way to ruin. We firmly hope, however, that the feast of the Kingship of Christ, which in the future will be yearly observed, may hasten the return of society to our loving Savior.

— Pope Pius XI, encyclical Quas Primas , no. 24

The “Power” of Jesus Christ

But in what does this “power” of Jesus Christ the King consist? It is not the power of the kings or the great people of this world; it is the divine power to give eternal life, to liberate from evil, to defeat the dominion of death. It is the power of Love that can draw good from evil, that can melt a hardened heart, bring peace amid the harshest conflict and kindle hope in the thickest darkness. This Kingdom of Grace is never imposed and always respects our freedom. Christ came “to bear witness to the truth” (Jn 18: 37), as he declared to Pilate: whoever accepts his witness serves beneath his “banner.” . . . Every conscience, therefore, must make a choice. Who do I want to follow? God or the Evil One? The truth or falsehood? Choosing Christ does not guarantee success according to the world’s criteria but assures the peace and joy that he alone can give us. This is demonstrated, in every epoch, by the experience of numerous men and women who, in Christ’s name, in the name of truth and justice, were able to oppose the enticements of earthly powers with their different masks, to the point that they sealed their fidelity with martyrdom.

— Pope Benedict XVI, on the feast of Christ the King, Nov. 22, 2009

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8 min read

Church Seasons and Feasts

Understanding the Church Calendar

D.D. Emmons

July 20, 2023 4:23 am July 20, 2023

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8 min read

Except for such widely known celebrations as Easter, Christmas and Pentecost, most lay Catholics lump all Church celebrations under the term feast or feast days. While the terminology is not…

Except for such widely known celebrations as Easter, Christmas and Pentecost, most lay Catholics lump all Church celebrations under the term feast or feast days.

While the terminology is not necessarily incorrect, feasts are only one of the three categories of such celebrations in the Church year; the other two are solemnities and memorials. But what’s the difference? The Church has always provided the faithful people of God with externally expressed devotions, festivals and celebrations through which they may pay homage to the Creator. These holy activities are not merely random events, but follow a seasonal, regulated schedule established by the Church’s liturgical calendar. The day-to-day events of the annual Church year are primarily catalogued as a solemnity, a feast or a memorial.

In the fourth century, Emperor Constantine ended the Roman persecution of all religious factions and claimed Christianity to be the state religion of the Roman Empire. As the Church and Christian faith expanded, the number of religious celebrations subsequently increased. Unfortunately, for centuries there was no centralized control over the observance of the many celebrations. Every diocese had its own calendar, therefore rituals differed, celebrations honoring the mysteries of sacred Scriptures competed with honoring a saint, feast days overlapped, and almost every Sunday liturgy was pre-empted by a special occasion. This all led to confusion and abuses that continued until the reforms of the Council of Trent (1545-1563) and the eventual development of a universal calendar.

A churchwide calendar prompted the need to effectively organize the numerous holidays in a manner applicable to every diocese. A most challenging aspect of this effort was the standardization of the rituals used during the different ceremonies and, further, the sorting out and assigning of common dates or time frames to each event. A well-organized liturgical calendar did not happen overnight, but has evolved over the past 450 years. While the methods of categorizing the various festivals have varied, the Church has been consistent in her effort to arrange the events according to importance. The birth of Jesus is considered more important than the birth of John the Baptist; the birth of the Baptist more important than the dedication of St. John Lateran church; the life of the Blessed Mother outranks that of St. Francis of Assisi; and so on. The hierarchal process used as recently as the 20th century rank, or order, Church celebrations by calling them doubles of the first class, doubles of the second class, greater doubles, lesser doubles, simples and commemorations. In 1962, they were called first class, second class, third class and commemorations. The Second Vatican Council simplified the classifications to solemnities, feasts and memorials.

Solemnities

A solemnity holds the highest rank among Church celebrations and there are 24 days so marked on the annual liturgical calendar. It is a day that recalls and glorifies an important event in the life of Jesus and the most significant mysteries of the Catholic Christian faith: Christmas, Epiphany, Easter (the Easter Octaves including Divine Mercy Sunday), Pentecost, Holy Trinity, Ascension, Corpus Christi, Sacred Heart, Christ the King. So, too, honored as a solemnity are the days associated with the Blessed Mother: the Immaculate Conception, the Assumption, the Annunciation and Mary, Mother of God. Some saints are acknowledged with a solemnity: St. Joseph, the Nativity of St. John the Baptist, Sts. Peter and Paul and All Saints Day.

In addition to every Sunday, the Catholic Church prescribes holy days of obligation, which include certain solemnities. In the United States there are six holy days of obligation: Mary, Mother of God, the Ascension, the Assumption, All Saints, the Immaculate Conception and Christmas. While all holy days of obligation are solemnities, not all solemnities are holy days of obligation. For example, the celebration of the Immaculate Heart of Mary is a solemnity but not a holy day of obligation. The same is true of the solemnity of St. Joseph and the solemnity of Sts. Peter and Paul.

Some solemnities are always celebrated on the same calendar date and are known as “fixed” on the liturgical calendar — for example, Dec. 25 is always the date of Christmas, Nov. 1 is the date of All Saints and the Immaculate Conception is always on Dec. 8. Other solemnities are “moveable” — that is, their dates change or move based on the date of Easter. Pentecost is 50 days after Easter, Holy Trinity is the first Sunday after Pentecost, Corpus Christi is the second Sunday after Pentecost, the Sacred Heart of Jesus is the first Friday after Corpus Christi and so on.

So, just what distinguishes a solemnity? The celebration begins with evening prayers on the day before and some, if a holy day of obligation, have a vigil Mass. If the solemnity falls on a weekday, the daily Mass looks much like a Sunday liturgy, including three readings, the Gloria and the Creed. All the prayers of the Mass reflect on the event or person being celebrated. These added liturgical elements help to embellish the special attention given the event or person.

Feasts

Celebrations identified on the Church calendar as a feast typically honor a special saint, such as one of the apostles. Other saints assigned a specific feast day include Sts. Simon and Jude, St. Stephen, the Holy Angels. Important events in Christian history are likewise identified as feasts: the Baptism of the Lord, the Conversion of St. Paul, the Transfiguration, the Visitation, the Presentation of the Lord, the Holy Family, the Birth of Mary, the Dedication of the Basilica of St. John Lateran in Rome, the Holy Innocents, the Triumph of the Holy Cross, and the Chair of Peter. A feast that falls on a weekday is not preceded with a vigil Mass, the Creed is not obligatory and most feasts are fixed dates on the calendar.

Memorials

The third category of celebrations and those most representative of what we call “feast days” are properly known as memorials. Memorials are identified as either obligatory, those that must be celebrated universally on an assigned day, or optional, meaning it is up to the celebrant as to whether that particular saint is celebrated. All memorials are fixed on the annual calendar. Memorials most often honor and focus us on the pious life of a saint. If Scripture mentions the particular saint, then the Mass readings on that day are taken from the applicable Scripture, such as, on the obligatory memorial of St. Martha the readings are from John (chapter 11) or Luke (chapter 10). If the saint is not mentioned in Scripture, then the readings are the ordinary, or normal, readings assigned for that day.

Optional memorials often identify a saint special or familiar to a particular location or religious order, but are often those not necessarily well known throughout the worldwide Church. For example, Sept. 19 is the optional memorial to St. Januarius, the patron saint of Naples, Italy. While the people of Naples and the surrounding area may well remember and acknowledge Januarius, a parish in another part of the world may not. The local parish priest normally decides about recognizing optional memorials.

As every country honors her founding fathers, her national heroes, independence day, and other national events, so does the Church celebrate the great sacred mysteries — the life of Jesus, the Blessed Mother, the saints and the martyrs who died for the faith. The Church classifies each celebration according to its importance and ranks them on the annual liturgical calendar as a solemnity, a feast or a memorial.

D.D. Emmons writes from Mount Joy, Pa.

Ferial Days

If we look carefully at the Church liturgical calendar, there are some days that have no celebration assigned; no solemnity, no feast, no memorial. Such days are known as a “ferial” days, from a Latin word meaning free. In ancient Rome the term referred to a holiday, especially for slaves.

On the liturgical calendar, a ferial day is always on a weekday, Monday through Friday, and occurs during Ordinary Time. On that day the priest has the option of celebrating the previous Sunday Mass, a votive Mass or a Mass acknowledging any saint he desires. The celebrant may select the readings or use those appointed in the Lectionary for that day.

Sunday

The documents of the Second Vatican Council reflect on the importance of Sunday: “The Lord’s Day is the original feast day.… Other celebrations, unless they be truly of greatest importance shall not take precedence over the Sunday which is the foundation and kernel of the whole liturgical year” (Sacrosanctum Concilium, No. 106).

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