Sts. Hippolytus and Cassian

Simple (1954 Calendar): August 13

Hippolytus was a prominent priest of the church of Rome at the beginning of the third century and guardian of St. Laurence. Together with the Pope St. Pontian he was exiled to Sardinia, and his sufferings ended in martyrdom A.D. 235. In about the year 320, officials at Imola, Italy, arrested Cassian, a Christian schoolmaster. The governor ordered him to be tortured by his own pagan pupils. After making barbarous sport of Cassian in various ways, the pagan boys stabbed their former teacher to death with their stilettos.

The following is taken from Father Francis Xavier Weninger, 1876:

St. Hippolytus, an officer of the body-guard of the emperor Decius, had been born in the darkness of idolatry, but he had become a Christian, with all his household, in consequence of witnessing the many miracles which St. Lawrence performed while in the prison under his charge. He had also been present when the saint, lying on the red-hot gridiron, endured the most terrible tortures. At the sight of the heroism of St. Lawrence, he was filled with the desire to denounce himself a Christian, but he was prevented by St. Lawrence. But when this martyr had gloriously ended his combat, Hippolytus, with the assistance of a priest, named Justinus, buried the sacred remains with great devotion and veneration. The emperor on being informed of it, had Hippolytus seized and brought before him. He asked him if it was true that he had become a Christian? Hippolytus answered firmly: "Yes, I am a Christian, and moreover resolved to die such." The emperor, who had always highly esteemed him, endeavored, first by promises and then by menaces, to induce him to forsake Christ. As, however, all was unavailing, he caused him to be tortured.

He was accordingly stretched on the ground, whipped with scourges, and beaten with clubs so fearfully, that it was believed he could not survive. But God, by a visible miracle, prolonged his life. Keeping his eyes fixed upon Heaven, he frequently repeated: "I am a Christian, I suffer for Christ's sake." After having been tormented for a long time, he was cast into prison, and the prefect received the order to behead him. Before executing this order, however, he went to the house of Hippolytus to secure his property. Finding the entire household had become Christians, he took them beyond the gates of the city and had them beheaded. Concordia, an old and holy matron, who had been Hippolytus' nurse, was scourged until she expired, because she encouraged the others to remain firm in their faith. At last, Hippolytus was taken out of prison and fastened to the tails of two horses, and dragged by them until he was torn to pieces, and his heroic soul was in the presence of Him Whom he had so fearlessly confessed.

On the same day, though at another place, St. Cassian suffered a martyrdom of unprecedented cruelty. This saint, was bishop of Brescia, but had been banished from his See on account of his faith. He intended to go to Rome and offer the Pope his services for the salvation of souls in some other place. On his way, he changed his mind, and taking up his residence at Imola, a town in Italy, he resolved to teach children to read and write, hoping that occasion would not be wanting to do good. In this apparently humble position, he was no less zealous than he had been in the administration of his diocese. He taught the children with love and gentleness, and endeavored to inspire them with respect for the Christian faith, fear and horror of sin, and love of virtue and piety. He continued in this occupation with great zeal for some years, to the great benefit of young and old, when suddenly a terrible persecution of the Christians arose.

He was one of the first who were taken prisoners. The tyrant commanded him to sacrifice to the gods. The holy bishop and teacher refused, as might have been expected, and tried to convince the judge of his fearful blindness in worshipping dumb idols or making gods of godless men. The tyrant, furious at his arguments, ordered the executioners to strip him of his clothes and tie his hands behind his back, and leave him exposed to the mercy of the children whom he had taken such pains to teach. The children, who had been taught that Cassian was a magician and consequently must die a most painful death, took their sharp iron pencils with which, in those days, they wrote upon their wax tablets, and pierced him with them till the blood ran profusely from his veins. This torture lasted long and was extremely painful. The saint, however, never complained of the ingratitude of his pupils, nor gave a sign of impatience, but praised and thanked the Lord until his soul went to Heaven to receive the crown of martyrdom.

Prayer:

O Almighty God, grant that our solemn celebration of the feast of your holy martyrs Hippolytus and Cassian may increase our devotion and bring us closer to our salvation. Through our Lord . . .

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St. Peter Chrysologus

Double (1954 Calendar): December 4

St. Peter Chrysologus (which means "The Man of Golden Speech) is an illustrious Doctor of the Church known for his eloquent sermons.  Two hundred of his sermons still remain.  St. Peter was the Archbishop of Ravenna, meaning made such after a miraculous intervention.  He worked to eradicate all remaining traces of paganism in his land as well as all abuses among the Christians.  He is famous for his phrase: "He who wants to laugh with the devil cannot rejoice with Christ."

The St. Benedict Center writes of him: "Saint Peter Chrysologus was only forty-four years old when he died. Yet he has been declared one of the thirty-two Doctors of the Catholic Church. His name Chrysologus means golden speech. All his sermons are in the clear, simple, authoritative style of Our Lord when He preached to the Apostles and told them how to preach to others. Saint Peter Chrysologus was the Archbishop of Ravenna in Italy. He was one of the great crusaders for frequent Holy Communion among the faithful."

Today is also the Commemoration of St. Barbara, the glorious virgin and martyr.

Traditional Matins Reading:

Peter, surnamed, for his golden eloquence, Chrysologus, was born at Forum Cornelii (Imola) in Æmilia, of respectable parents. Turning his mind to religion from his childhood, he put himself under Cornelius, the bishop of that city, who was a Roman, In a short while he made such progress in learning and holiness of life, that, in due time, the bishop ordained him deacon. Not long after, it happened that the archbishop of Ravenna having died, the inhabitants of that city sent, as usual, to Rome the successor they had elected, that this election might be confirmed by the holy Pope Sixtus III. Cornelius, who was also sent in company with the deputies of Ravenna, took with him the young deacon. Meanwhile, the apostle Saint Peter, and the holy martyr Apollinaris, appeared to the Roman Pontiff in his sleep. They stood with the young levite between them, and ordered the Pontiff to create him, and none other, archbishop of Ravenna. The Pontiff, therefore, no sooner saw Peter than he recognized him as the one chosen by God; and rejecting the one presented to him, he appointed Peter to the metropolitan Church of that city, in the year of our Lord 433. At first, the deputies from Ravenna were dissatisfied at this decision of the Pope; but, having been told of the vision, they readily acquiesced in the divine will, and received the new archbishop with the greatest reverence.

Peter, therefore, being, though reluctant, consecrated archbishop, was conducted to Ravenna, where he was received with the greatest joy by the emperor Valentinian, and Galla Placidia the emperor’s mother, and the whole people. On his part, he told them that he asked of them but this, that since he had not refused this great burden for their salvation’s sake, they would make it their study to follow his counsels, and to obey the commandments of God. He then buried in the city the bodies of two saints, after having embalmed them with the most precious perfumes; Barbatian, a priest, was one; and the other, Germanus, bishop of Auxerre, whose cowl and hair-shirt he claimed as his own inheritance. He ordained Projectus and Marcellinus bishops. In the town of Classis he erected a fountain of an incredible size, and built some magnificent churches in honour of several saints, of Saint Andrew among the rest. The people had a custom of assisting at certain games, on the first day of January, which consisted of theatrical performances and dances; the saint repressed these by the severity with which he preached against them. One of his expressions deserves to be handed down: He that would play with the devil, can never enjoy the company of Jesus. At the command of Pope St. Leo I., he wrote to the Council of Chalcedon against the heresy of Eutyches. He answered Eutyches himself by another epistle, which has been added to the acts of that same Council in the new editions, and has been inserted in the ecclesiastical annals.

In his sermons to the people he was so earnest, that at times his voice completely failed him, as in his sermon on the woman healed by our Lord, as mentioned in the ninth chapter of St. Matthew; on which occasion his people of Ravenna were so affected, and so moved to tears, that the whole church rang with their sobbings and prayers, and the saint afterwards thanked God that he had turned the failure of his speech into the gain of so much love. After having governed that Church, in a most holy manner, about eighteen years, and having received a divine warning that his labours were soon to end, he withdrew to his native town. There he visited the church of St Cassian, and presented an offering of a largo golden diadem, set with most precious stones, which he placed upon the high altar: he also gave a golden cup, and a silver paten, which imparts to water poured on it the virtue of healing the bites of mad dogs, and of assuaging fevers, as frequent instances have attested. He then took leave of those who had accompanied him from Ravenna, admonishing them to spare no pains in electing for their pastor him who was the most worthy. Immediately after this he turned in humble prayer to God, that, through the intercession of his patron St. Cassian, he would mercifully receive his soul; and calmly passed out of this life, on the third of the Nones of December (Dec. 3), about the year 450. His holy body was buried, amidst the tears and prayers of the whole city, near the body of the same St. Cassian: there it is venerated even at this day; though Ravenna possesses and venerates one of the arms, which was enshrined in gold and gems and placed in the basilica Ursicana.

Collect:

 O God, You miraculously chose the blessed and illustrious doctor Peter Chrysologus to rule and instruct Your Church. Grant that he who on earth was our guide along the way of supernatural life may be our intercessor in heaven. Through Our Lord . . .

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What Liquids Are Permitted on Fasting Days?

Liquids Permitted on Fasting Days

Around the 14th century water and other liquids become widely permitted to all classes of persons – not just monastics – outside the meal on fast days. This had been so widely known and taught that the 1917 Code did not even comment on the use of liquids on days of fast. In commenting on the Church’s law, Father Jone notes that while liquids do not violate the fast, this adage concerns liquids understood in the proper sense and not quasi-food items like milk shakes. In a similar vein, juices made from puree or pureed food would violate the fast:

"...liquids, including milk and fruit juices, are allowed. The usual amount of cream in coffee or tea is permitted. Milk is understood as ordinary or homogenized, but does not include such combinations as malted milk or milk shakes. However combinations based on skimmed milk and coloring or special flavoring such as chocolate milk are rather a drink than a food and, therefore, permissible." 

Father Prümmer states the same with some additional language worth nothing:

"There is a common saying that drinks do not break the fast, but only those things are to be classified as liquids which normally aid the digestion of food: therefore any drink which has a notable nutritive value cannot be regarded as pure liquid, such as milk, chocolate made with milk. But wine, beer, coffee and tea are permissible." 

Antoine Villien in "A History of the Commandments of the Church" published in 1915 provides a history of the origin of the frustulum and the collation while noting that the distinction in liquids of simple liquids from others that would break the fast, showing that this distinction stretches back to at least the Middle Ages:

“To allow the meal to be taken at noon was to render it possible to work harder in the afternoon but then the fatigued body required some refreshment at night. A little liquid to quench the thirst was at first permitted for it was held that liquids did not break the fast. The Church refrains from forbidding liquids because their primary function is to relieve thirst and aid digestion rather than to nourish although, as St Thomas admits, liquids do give some nourishment. However, the liquids in common use, water and wine, do not always suffice; they are not even an aid to digestion for everybody. Since there are other liquids more beneficial to digestion and better able to quench thirst, e.g., the electuaria, viz. more or less liquid jellies, preserves, candied fruit; could not these electuaria replace water and wine? St Thomas thought that it was just as lawful to take them as to take any other medicine provided only that they be not taken in large quantities or as a food. The permissible quantity was not specified and it devolved upon custom to determine it. Quantity like custom naturally varied in different localities. In the monasteries where everything was better regulated this little lunch consisting of fruit herbs bread water or wine was taken in common, while the Collationes of Cassian were read; hence the name collation was given it and an effort was made so to limit the repast that it might never be equivalent to a full meal. Thus, the essence of the fast was saved.

“The collation was for the night. But in the morning also the weakened stomach felt the need of some relief. Since liquid did not break the fast it could not be forbidden. Neither did the electuaria break the fast as we have seen above provided they were not taken in too great a quantity or per modum cibi; hence they were likewise permitted. Water, wine, coffee were simple liquids; hot chocolate without milk was placed in the class of the electuaria: all were tolerated. A little bread is sometimes necessary with wine or coffee ne potus noceat, so as not to inconvenience delicate stomachs; hence it likewise was permitted and thus originated the morsel of food commonly called frustulum. So it was still true that only a single meal was taken.” 

Hence, in the context of fasting, liquids do not only refer to what is drunk. They also refer to beverages meant to aid in digestion and which offer no real nutritional value (i.e., no or virtually no calories).

Is Chocolate a Liquid or a Solid?

The discovery of the New World also brought with it questions directly impacting what may or may not be consumed on days of fasting and one of the most significant of those concerned a newly discovered substance – chocolate. Was chocolate a liquid or a solid? Could someone consume it on a day of fasting at any time since it is a liquid when heated and left at room temperature? The Economics of Chocolate describes this interesting history:

“The first fight over the definition of ‘chocolate’ was within the Catholic Church. After the Spanish conquest of America, chocolate was imported to Europe and consumed as a beverage. In the sixteenth and seventeenth centuries in Catholic countries such as Spain, France, or Italy, the issue of whether or not it was permitted to drink chocolate during Christian fasting periods…arose. Christian fasting implied that flesh is ‘mortified,’ therefore more ‘nourishing’ substances couldn’t be taken. If chocolate was a drink, it did not break the fast, but if it was a food, then it could not be consumed during Christian fasting periods…

“Catholic scholars debated the issue. Juan de Cardenas (1591-1913) and Nicephoro Sebasto Melisseno (1665) argued that chocolate could not be consumed during the fast because of the addition of butter. Antonio de Escobar y Mendoza (1626), Antonio de Leon Pinelo (1636), and Tomas Hurtado (1645) had a different opinion. According to them, it depended if (and how much) nourishing substances were added to the chocolate. If mixed with water it became a drink and was thus permitted (as was wine), but if mixed with other substances (as milk, eggs, and dry bread) it become a food and, therefore, was forbidden. Cardinal Francesco Mario Brancaccio (1664) also argued if the water component prevailed over the cocoa component, then chocolate did not break the fast…

“Several popes were asked to settle the dispute as leaders of the Catholic Church. According to Coe and Coe (2013), Popes Gregory XIII, Clement VII, Paul V, Pius V, Urban VIII, Clement XI, and Benedict XIV all agreed in private that chocolate did not break the fast. However, there was never an official Papal statement to end the debate.” 

Peter Dens in A Synopsis of the Moral Theology states a similar position from the Church at that time in a more succinct manner:

“Does the taking of chocolate break an ecclesiastical fast? It is certain, with the consent of all, that to eat chocolate undiluted breaks the fast; because it is food, and is taken by way of food. The question is concerning the drinking of chocolate; to wit, when chocolate, mixed with water and diluted and boiled, is drunk, or rather, is sucked. Cozza and La Croix propose this as a question controverted by their patrons on both sides, whom they cite. Benedict XIV, the Supreme Pontiff, has published a lucid dissertation upon this question, who, however, resolves that it is more safe to abstain from chocolate on a fast day; and to him we adhere with Billuart. The reason is, because such a potion in itself, and more especially serves for nourishment, and not properly cooling, or for quenching thirst; for it is a kind of hot concoction. This is confirmed from the fact that by this potion weak persons are nourished." 

To a serious Catholic, what was and was not permitted on a day of fasting was worth careful consideration. 

Want to learn more about the history of fasting and abstinence? Check out the Definitive Guide to Catholic Fasting and Abstinence.

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Multiple Canons: A Serious Consequence of Vatican II

 

The Roman Canon had been untouched since the 7th Century

For those unfamiliar with the Traditionalist movement (and even those who think they know Traditional Catholics), the common accusation applied to the Traditionalist is being a man too attached to earthly traditions.  The Traditionalist is a modern day Pharisee.  He cares for beautiful vestments, golden chalices, and ritual but he cares little (or at least less) for his neighbor and for the poor.  He is viewed as an enemy of the authentic teachings of Christ and is personified in the story of the rich man (cf. Matthew 19:16-26 ) and in the parable of the two men who enter the temple to pray (cf.  Luke 18:9-14).

Yet, this straw man depiction of the Traditionalist is entirely off point.  The Traditionalist’s end goal is not found in ornate vestments or mysterious rituals.  The Traditionalist is concerned with giving to God the utmost glory and the first of all things (cf  Matthew 6:33).  And as such, our Lord is deserving of the most ornate of vestments and the most opulent of chalices.  It is not the Traditionalist – no! – it is the Lord to whom the honor is given.

Even those familiar with the Traditional Movement, but those who are not traditionalists, will at least know of the Traditionalist’s arguments against the changes in the Liturgy.  They will have heard the Traditionalist lament the omission of kneeling in the Nicene Creed; the change of “pro multis” to “for all”; and the changes in the Rites of Confirmation, Ordination, and the Eucharist.

Yet few people realize – and few Traditionalists lament as loudly as they do the aforementioned issues – the grave consequences of introducing multiple canons into the Holy Liturgy.  

Since all time the Roman Canon had be recited by the priest silently.  The priest – in imitation of Moses – ascends to a place where the Faithful cannot venture. It is in this holy place – at the altar of God – where the priest confects the Holy Eucharist and offers to the Eternal Father the Precious Blood of His Divine and Only Son, our Lord Jesus Christ, the 2^nd Person of the Blessed Trinity.  This is a task of the priest alone to accomplish – the people present can offer nothing other than marvel at the mystery.

Silence is not a foreign concept to Catholics.  Catholics should be familiar with the story of ­­Elijah who heard God in the small whisper:

And he said to him: Go forth, and stand upon the mount before the Lord: and behold the Lord passeth, and a great and strong wind before the Lord over throwing the mountains, and breaking the rocks in pieces: the Lord is not in the wind, and after the wind an earthquake: the Lord is not in the earthquake.  And after the earthquake a fire: the Lord is not in the fire, and after the fire a whistling of a gentle air.And when Elias heard it, he covered his face with his mantle, and coming forth stood in the entering in of the cave, and behold a voice unto him, saying: What dost thou here, Elias? And he answered.  (1 Kings 19:11-13)

Yet the Novus Ordo brought about four Eucharistic Prayers recited in the vernacular and recited loudly.  Gone was the sense of mystery.  Gone was the priest entering the holy place to pray for the people.  The Novus Ordo Liturgy has succumbed to the vision of Martin Luther - the priest is no longer seen as an alter Christus.   

The Canon is an ancient prayer.  It is for Catholics the prayer of utmost importance in the Liturgy since it is by the prayers of the Canon that the greatest miracle in the world takes place on the altar. 

Since the seventh century [the Traditional] Canon has remained unchanged. It is to St. Gregory I (590-604) the great organiser of all the Roman Liturgy, that tradition ascribes its final revision and arrangement.  (Catholic Encyclopedia)

 

In the Ambrosian Rite, during the Canon the priest will stretch out his arms in the shape of a Cross

Yet, despite the sacredness of the Canon, the aftermath of the Second Vatican Council saw the elimination of one unified Canon and the creation of multiple canons.  In fact, even in our world today, priests freely use their own ad lib words during the Canon and potentially (if not always) invalidate the Sacrifice of the Mass upon the altar.  This is for the Traditionalist a grave and utmost serious situation.

In the 1970 and 1975 Latin editions of the Roman Missal, there are four Eucharistic Prayers (these may be augmented in the third editio typica which is due out this fall). In more recent American editions of the Roman Missal, in addition to the four already mentioned, there are five others included in the appendix: two for Reconciliation and three for Masses with children. Thus for the last twenty-five years, the Roman rite has had the experience of many Eucharistic Prayers. 

This was not always so, however. For some 1600 years previously, the Roman rite knew only one Eucharistic Prayer: the Roman canon. 

In the average parish today, Eucharistic Prayer II is the one most frequently used, even on Sunday. Eucharistic Prayer III is also used quite often, especially on Sundays and feast days. The fourth Eucharistic prayer is hardly ever used; in part because it is long, in part because in some places in the U.S. it has been unofficially banned because of its frequent use of the word "man". The first Eucharistic Prayer, the Roman canon, which had been used exclusively in the Roman rite for well over a millennium and a half, nowadays is used almost never. As an Italian liturgical scholar puts it: "its use today is so minimal as to be statistically irrelevant".

This is a radical change in the Roman liturgy. Why aren't more people aware of the enormity of this change? Perhaps since the canon used to be said silently, its contents and merits were known to priests, to be sure, but not to most of the laity. Hence when the Eucharistic Prayer began to be said aloud in the vernacular, with four to choose from -- and the Roman canon chosen rarely, if ever -- the average layman did not realize that 1600 years of tradition had suddenly vanished like a lost civilization, leaving few traces behind, and those of interest only to archaeologists and tourists. 

(Source: From One Eucharistic Prayer to Many: How it Happened and Why by Father Cassian Folsom, O.S.B) 

What serious theological implications does this have for a Catholic?

In the Eucharistic Prayers, moreover, the repeated petitions to God that He accept the Sacrifice have also been suppressed; thus, there is no longer any clear distinction between Divine and human sacrifice.

…

In Eucharistic Prayer IV the Church--as One, Holy, Catholic, and Apostolic--is abased by eliminating the Roman Canon's petition for all orthodox believers who keep the Catholic and Apostolic faith. These are now merely all who seek you with a sincere heart. The Memento of the Dead in the Canon, moreover, is offered not as before for those who are gone before us with the sign of faith, but merely for those who have died in the peace of Christ. To this group--with further detriment to the notion of the Church's unity and visibility--Eucharistic Prayer IV adds the great crowd of "all the dead whose faith is known to You alone." None of the three new Eucharistic Prayers, moreover, alludes to a suffering state for those who have died; none allows the priest to make special Mementos for the dead. All this necessarily undermines faith in the propitiatory and redemptive nature of the sacrifice.

…

In the Preface for Eucharistic Prayer II--and this is unprecedented--the various angelic hierarchies have disappeared. Also suppressed, in the third prayer of the old Canon, is the memory of the holy Pontiffs and Martyrs on whom the Church in Rome was founded; without a doubt, these were the saints who handed down the apostolic tradition finally completed under Pope St. Gregory as the Roman Mass.

…

Chapter VII The Alienation of the Orthodox  

The Apostolic Constitution explicitly mentions the riches of piety and doctrine the Novus Ordo supposedly borrows from the Eastern Churches. But the result is so removed from, and indeed opposed to the spirit of the Eastern liturgies that it can only leave the faithful in those rites revolted and horrified. What do these ecumenical borrowings amount to? Basically, to introducing multiple texts for the Eucharistic Prayer (the anaphora)--none of which approaches their Eastern counterparts' complexity or beauty--and to permitting Communion Under Both Species and the use of deacons. Against this, the New Order of Mass appears to have been deliberately shorn of every element where the Roman liturgy came closest to the Eastern Rites. [53] At the same time, by abandoning its unmistakable and immemorial Roman character, the Novus Ordo cast off what was spiritually precious of its own. In place of this are elements which bring the new rite closer to certain Protestant liturgies, not even those closest to Catholicism. At the same time, these new elements degrade the Roman liturgy and further alienate it from the East, as did the reforms which preceded the Novus Ordo. In compensation, the new liturgy will delight all those groups hovering on the verge of apostasy who, during a spiritual crisis without precedent, now wreak havoc in the Church by poisoning Her organism and by undermining Her unity in doctrine, worship, morals and discipline.

Taken from The Ottaviani Intervention by Cardinal Ottaviani

And so the Traditional must fight on – not concerned at the slanders used against him.  Men may accuse him of “intolerance,” “lack of charity,” or “exaggerated concern with the externals,” but the Traditionalist will fight on so that in all the Masses of the world the Holy Eucharist may be lawfully confected and offered to the Eternal Father in the most fitting, righteous, and worthy manner possible.

In the bull Quo Primum Pope St. Pius V declared: "By this present Constitution, which will be valid henceforth, now, and forever, We order and enjoin that nothing must be added to Our recently published Missal, nothing omitted from it, nor anything whatsoever be changed within it." And he concluded: "No one whosoever is permitted to alter this notice of Our permission, statute, ordinance, command, precept, grant, indult, declaration, will, decree, and prohibition. Should anyone dare to contravene it, let him know that he will incur the wrath of Almighty God and of the Blessed Apostles Peter and Paul."

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Early Christians Fasted Even from Water During Lent

The history of the Lenten fast is replete with inspiration for us. Whereas modern man has steadily over the centuries given in to laxities and has abandoned fasting - and prayer and almsgiving too - it is necessary for those Catholics faithful to the Traditions to restore some of the fervor of our forefathers in the Faith. 

To the Early Christians, fasting was performed until sundown, in imitation of the previous Jewish tradition. Dom Gueranger’s writings affirm, “It was the custom with the Jews, in the Old Law, not to take the one meal, allowed on fasting days, till sun-set. The Christian Church adopted the same custom. It was scrupulously practiced, for many centuries, even in our Western countries." 

Liquids Broke the Fast In the Early Church

In the early Church, fasting also included abstinence from wine, taking man back to his antediluvian diet before God permitted Noah to eat meat and drink wine. As such, in apostolic times, the main meal was a small one, mainly of bread and vegetables. Fish, but not shellfish, became permitted on days of abstinence around the 6th century. Hence, some Eastern Rites will abstain from meat, animal products, wine, oil, and fish on fasting days which harkens back to these ancient times.

Remarkably, even water was forbidden during fasting times in the very ancient church. Fr. Alban Butler in Moveable Feasts and Fasts provides testimony of this when he writes: 

"St. Fructuosus, the holy bishop of Tarragon in Spain, in the persecution of Valerian in 259, being led to martyrdom on a Friday at ten o'clock in the morning, refused to drink, because it was not the hour to break the fast of the day, though fatigued with imprisonment, and standing in need of strength to sustain the conflict of his last agony. 'It is a fast,' said he: 'I refuse to drink; it is not yet the ninth hour; death itself shall not oblige me to abridge my fast.'"

The Pulpit Orator published in 1884 by Fr. Pustet & Company similarly notes: "That we take only one full meal, Sundays excepted. The Christians of the first ages observed this ecclesiastical ordinance very exactly, after the setting of the sun. Nor did they drink water, unless there was a necessity. A council at Aix-la-Chapelle declares: 'Only when necessity requires it, on account of hard labor or weakness, is it allowed to drink.'"

Father Alban writes elsewhere, "It is undoubted, that anciently to drink on fasting days was no less forbidden than to eat, only in the refection after sunset." The account of St. Fructuosus illustrates that while water would break the fast, water was permitted when the meal was taken later in the evening. This reference to taking the meal after a set time prescribed by the Church would last for centuries, even though it would be moved up ultimately to noon by the 14th century. 

Father Alban also insightfully remarks, "Even the first allowance of a collation, which consisted only of a draught of drink, shows it was not allowed before to drink at all on fasting days before the hour of the meal...The Mahometans, though immersed in sensuality and vice, keep up this essential law in their fasts, which consist in neither eating, nor drinking, nor smoking the whole day, from morning to the rising of the stars in the evening." The custom of fasting even from water was similarly practiced in ancient Judaism.

The American Ecclesiastical Review in a 1938 piece on the Lenten fast notes that in the Early Church, even after water became allowed, liquids other than water would break the fast:

The fast observed in the early Church was much more severe than that of later centuries. The law of fasting did not permit the use of any food earlier than sunset during Lent and not earlier than three o'clock in the afternoon on fast days outside of Lent. Even in St. Thomas's time, the hour for the taking of food was circa horam sextam or noon. The earlier custom prohibited all liquids except water outside the meal, later liquids were allowed according to the principle that they do not break the fast. It was not until the thirteenth century that the custom of taking a little food such as fruit bread salad and the like in the evening was introduced. This refection received the name of collation apparently from the Collations of Cassian usually read by the monks at this repast. The frustulum or small quantity of food allowed in the morning is a practice of comparatively recent origin. Only when we consider the rigor of fasting as practised by our forefathers in the Faith can we appreciate the indulgence that the Church has accorded Catholics in this age.

Water Broke the Eucharistic Fast Until 1953

The final vestige of abstaining from even water was in the form of the Eucharistic fast leading up to the reception of Holy Communion. This was changed by Pope Pius XII on January 6, 1953, in Christus Dominus, which stated: “In the future, it shall be a general and common principle for all, both priests and faithful, that natural water does not break the Eucharistic fast.” Further changes were introduced on March 25, 1957, in Sacram Communionem by Pope Pius XII again. While legislating on a number of finer details, as a whole, Pope Pius XII’s legislation mitigated the fast to be for three hours before Holy Communion from all solid food and all alcoholic beverages. Nonalcoholic beverages were subject to a one hour fast, though water was permitted at any time as stated in Christus Dominus. Those old enough to remember Masses before 1953 may recall that Catholic schools would cover the drinking fountains until after Holy Mass had ended.

Conclusion

While this practice of abstaining from liquids may not be something we want to practice this Lent, it is worthwhile to consider for the sake of inspiration the remarkable discipline that Early Christians kept in the Lenten fast. And we too can keep an austere Lent this year by retaining some of the practices kept by our forefathers in the Early and/or Medieval Church.

Want to learn more about the history of fasting and abstinence? Check out the Definitive Guide to Catholic Fasting and Abstinence.

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2013 Patron Saint for the Year Devotion

UPDATE (JANUARY 26, 2013): All results are now posted below. The 2013 devotion is now closed with 276 participants!  Thank you!

I am very pleased to again be a facilitator for the Patron Saint of the Year Devotion.  I have been part of this annual tradition since 2006 and have helped coordinate devotions for hundreds of families.  It is my pleasure to now be part of the 2013 Patron Saint of the Year Devotion.

You can read about the past devotions at the following posts:

• 2006 Saint for the Year Devotion
• 2007 Saint for the Year Devotion
• 2008 Saint for the Year Devotion
• 2010 Saint for the Year Devotion 
• 2011 Saint for the Year Devotion 
• 2012 Saint for the Year Devotion

Again, I would like to take a few minutes to explain the devotion, which has its roots in St. Faustina.

When will the saints be drawn?  This year I will start the drawing of saints on the Octave Day of Christmas after the 10 AM Solemn High Mass and the recitation of both the Veni Creator Spiritus and the Litany of Saints.  Saints will be emailed starting that afternoon and thereafter.

 St. Louis IX - Virgin and Child Adored by Saint Louis, King of France

What is the Saint for the Year Devotion? Here is my post on this from years past to clarify the matter. This is from the person that draws all of the saints. I don't draw the saints. I will merely pass on your name or screenname to her so that she will draw a saint for you. Also, I will pass on the name of any of your family or friends that would like to participate. This isn't superstition. St. Faustina did the same thing!

Last year dozens of people received saints to be their special patron, and there were miraculous connections. It was truly amazing. We pray that this year the Holy Spirit will again work so that all participants receive a saint that they will be able to pray to for aid throughout the entire year:

Saint for the Year

I want to tell you about the practice of picking a saint at random to be your “holy protector” for the year. Actually, the saint is the one who chooses us though. The tradition of letting a saint “pick you,” is not a new one. St. Faustina wrote about it in her diary, Divine Mercy in My Soul. The excerpt is below.

“There is a custom among us of drawing by lot, on New Year's Day, special Patrons for ourselves for the whole year. In the morning during meditation, there arose within me a secret desire that the Eucharistic Jesus be my special Patron for this year also, as in the past. But, hiding this desire from my Beloved, I spoke to Him about everything else but that. When we came to refectory for breakfast, we blessed ourselves and began drawing our patrons. When I approached the holy cards on which the names of the patrons were written, without hesitation I took one, but I didn't read the name immediately as I wanted to mortify myself for a few minutes. Suddenly, I heard a voice in my soul: ‘I am your patron. Read.’ I looked at once at the inscription and read, ‘Patron for the Year 1935 - the Most Blessed Eucharist.’ My heart leapt with joy, and I slipped quietly away from the sisters and went for a short visit before the Blessed Sacrament, where I poured out my heart. But Jesus sweetly admonished me that I should be at that moment together with the sisters. I went immediately in obedience to the rule.”Excerpt from Divine Mercy in My Soul, the Diary of St. Faustina"

I have a container full of names ... I will be glad to pick out the name for you and send you the name if you prefer. I am so excited by my saint(s) ... I already picked mine. Well, I should say that they picked me ... I have Saints Marcus and Marcellianus ... they are twin brothers who were sent to prison before their death. St. Sebastian visited them continually in prison and helped keep their faith alive. They are buried near St. Felix and are specifically honored in Spain.

OK now ... here are a couple of immediate ironies in regard to these saints ... I have a SPECIAL place in my heart for twins! As a child, I LOVED reading the story about St. Sebastian. I had a children's book of saints and I think I wore out the pages on St. Sebastian! Felix is my grandfather's name! Silvia, our exchange student, is from Spain! I am so excited to have these two saints to walk through 2006 with me! I'm looking forward as to where and how they will intercede for me.

Please pass this message on through your blogs and/or email distribution lists, letting all of the Catholic blogsphere have the chance to participate. I only ask that you give me your email address so that I may contact you when your saint is drawn. Usually within one to two days I can email you about your saint.

So, please either make sure your email address is in your profile or please leave it below in the comment box when you ask to participate. If you wish to remain anonymous, please leave your initials instead of your name.  And, if you would prefer to email me directly and not write your email address in the comment box, please send an email entitled "Saint for the Year 2013" to acatholiclife [at] gmail.com

So, comment below and pass this message on throughout the entire Catholic Blogsphere!

Support

I participate in this devotion each year without any cost. Please take a minute and if you are a supporter of this devotion, please consider leaving us a free will donation. Your support is greatly appreciated and helps me continue working on this devotion and spreading it further.

Results:

Sharon K	St. John Baptist de la Salle
Lisa B	St. Catherine Laboure - feastday 11/28
Rosary Girl	St. Thomas Aquinas - feastday 3/7
Elynne	St. Augustine of Canterbury - feastday 5/28
Anna	St. Hilary - feastday 1/14
Alma R	St. Andre of Canada
Cathy T	St. Placidus - feastday 10/5
Jessamine	St. Anselm - feastday 4/21
Jessamine's mom	St. Casper (Wisemen)
Jessamine's dad	St. Januarius - feastday 9/19
Gie	St. John of the Cross
Lory	St. Albert the Great - feastday of 11/15
Andy	Blessed Basil Anthony Moreau
Mira	St. Matthias
Frederick	St. Boniface - feastday of 5/14
Maximilian	St. Ignatius of Loyola - feastday of 7/31
Jessamine's future husband	St. Charles Borromeo - feastday of 11/4
Redita	Our Lady of Ransom - feastday of 7/24
A.	St. Ludger - feastday of 3/26
J.	St. Edbert - feastday of 5/6
R.	St. Genevieve - feastday of 1/3
C.	St. Julia - feastday of 5/22
Beata	St. Leocadia - feastday of 12/9
Krista	St. Julia - feastday of 5/22
William	St. Marie Soubirous - feastday 2/18
Ashley	Our Lady of Ransom - feastday of 7/24
Daniel K	St. Mary of the Cross
Anastacia S	St. Raymond of Penafort - feastday 1/23
Susan G	St. Bartholomew
Rethinam  A	St. Paul the Apostle
Tim W	St. Callistus - feastday 10/14
Kirsten S	St. Damascus - feastday 12/11
Barry M Family	Frei Galvao
Andy M	St. Paul the Apostle
Reene C	St. Francis of Paula - feastday 4/2
Sharry G	St. Pius X - feastday 9/3
Karleen	St. Vincent de Paul - feastday 7/19
Suzanne T	St. Louis IX - feastday 8/25
Peter R	St. Medard - feastday 6/8
Antoniette Q	St. Casimir - feastday 3/4
Catherine	Benedict Joseph Labre - feastday 4/16
Cyrene	St. Vitus - feastday 6/15
Ashley	St. Susanna - feastday 8/11
Cindy	St. Gregory Naxianzen - feastday 5/9
Dustin (son)	St. Nicholas - feastday 12/6
Hailey (granddaughter)	St. Damian - feastday 9/27
Lila (friend)	Our Lady of Perpetual Help
Ray	St. Hyacinth - feastday 9/11
Rosalina	St. Apollinarius - feastday 1/8
Cristian	St. Peter Canisius - feastday 4/27
Nicolaus	St. Eusebius - feastday 8/14
Elena	St. James - feastday 7/25
Pablo	St. Alphonsus Liguori - feastday 8/2
Steve	St. Petronilla - feastday 5/31
Toni	St. Mary Dei Pazzi - feastday 5/29
Stephanie	St. Elizabeth of Hungary - feastday 11/19
Trissi	St. Volusian - feastday 1/18
Ken	St. Tiburtius - feastday 8/11
John	St. Felician - feastday 6/9
Lenore	St. Dorothy - feastday 2/6
Dan	St. Julius - feastday 4/2
Christopher	St. Linus - feastday 9/23
Bill (husband)	St. Tiburtius - feastday 8/11
Julie (wife)	St. Anicetus - feastday 4/17
Scott (son)	St. Robert Bellarmine - feastday 5/13
Blake (son)	St. Thomas Aquinas - feastday 3/7
Lara P	St. Tiburtius - feastday 8/11
Linda K	St. Cyprian - feastday 9/16
The Torres Family	St. Theodulus - feastday 5/3
Joey	St. Quintin - feastday 10/31
Nicole	St. Nemesion - feastday 12/19
Nathaniel	St. Teresa - feastday 10/15
Ava	St. Casimir - feastday 3/4
Eden	St. Jovita - feastday 2/15
Jacob	St. Victorian - feastday 1/12
Xander	St. Maria Goretti - feastady 7/9
The Canich Family	St. Cyril of Jerusalem - feastday 3/18
Alyson G	St. Abdon - feastday 7/30
Joannie	St. Cosmas - feastday 7/27
Sequoia S	St. Lucy - feastday 12/13
Dymphna	St. Lupicinus - feastday 2/28
Franciscus Carmelo	St. Robert of Newinister - feastday 6/7
Anonymous	St. Gregory - feastday 11/17
Anonymous' husband	St. Paulinus - feastday 6/22
Camie	St. Eustace - feastday 9/20
Cheryl	St. Battista
Susan	St. Firminus - feastday 9/25
Suso	St. Olympias - feastday 12/17
J Walden	St. Richard - feastday 4/3
Denise G	St. Martha - feastday 7/29
Mary T	St. Robert Bellarmine - feastday 5/13
Michael Y	St. Mary Dei Pazzi - feastday 5/29
Steve Dixon, OP	St. Theodulus - feastday 5/3
John (my husband)	St. Anselm - feastday 4/21
Joseph (our son)	St. Stephen - feastday 12/26
Theresa (myself)	St. John Bosco - feastday 1/31
Claudia	St. Robert of Newinister - feastday 6/7
Heather B	St. Thomas More - feastday 7/6
Mariah	St. Faustina
Randy Koralewski family	St. Ephrem the Syrian - feastday 6/18
Zach	St. Anicetus - feastday 4/17
Ana	St. Hubert - feastday 11/3
Molly	St. Bertille - feastday 11/5
Maggie	St. James - feastday 5/11
Ben	Guardian Angels - feastday 10/2
Katrina	St. Gregory - feastday 11/17
Janet	St. Ladislas - feastday 6/27
Joe	St. Catherine of Siena - feastday 4/30
Rachel	St. Barbatus - feastday 2/19
Jack	St. Acacius - feastday 4/9
Sabine	St. Primus - feastday 6/9
Manuel	St. Wilfrid - feastday 10/2
Gabriella	St. Peter of Alcantara - feastday 10/19
Paul W	St. Callistus - feastday 10/14
Tim V	St. Cloud - feastday 7/7
Elizabeth C	St. Joseph the Workman - feastday 5/1
Paul	St. Eventius - feastday 5/3
Deborah	St. Matthias
Judy	St. Pius X - feastday 9/3
Joan	St. Giulia Salzano
John	St. Cassian - feastday 8/13
Holly	St. Cyril - feastday 7/7
Ramona	St. Celestine - feastday 4/6
Fran	Our Lady of Ransom - feastday of 7/24
Don	St. Barbatus - feastday 2/19
Susan	St. Catherine of Sweden - feastday 3/22
Lydia	St. John Francis Regis - feastday 6/16
V. Family	St. Bartholomew
Enrico	St. John Cantius - feastday 10/20
Maria	St. Gertrude - feastday 11/16
Peter	St. Wilfrid - feastday 10/2
Victoria	St. Ursula - feastday 10/21
Beata	Our Lady of Mt. Carmel
IT	St. Maria Goretti - feastday 7/9
IN	St. Achilleus - feastday 5/12
OR	St. Marcellus - feastday 10/30
Marty	St. Philip Neri - feastday 5/26
KMOPAIC	St. John Capistran - feastday 3/28
Hkbflyers	St. Hyacinth - feastday 8/17
Bigbmike	St. Bonaventure - feastday 7/14
Blackjack	St. Euphrasia - feastday 3/13
Nikki	St. Raphael - feastday 10/24
Joey B	St. Jude - feastday 10/28
Dominic	St. Silverius - feastday 6/20
Gabe's Boy	St. Alexius - feastday 7/17
Peter S	St. Cosmas - feastday 7/27
KathyR	St. Eleutherius - feastday 9/6
Heidi	St. Juvenal - feastday 5/3
Lisa W	St. William - feastday 1/10
Amelia G	St. Jerome - feastday 9/30
Sandy	St. Philip Neri - feastday 5/26
AnissaG	St. Gerard Majella - feastday 10/16
LanceG	St. Cassian - feastday 8/13
JacobG	St. William - feastday 1/10
ElizabethG	St. Hedwig - feastday 10/16
MichaelG	St. Eulogius - feastday 3/11
JosephG	St. James - feastday 5/11
JohnG	St. Albinus - feastday 3/1
Laura G	St. Raymond Nonnatus - feastday 8/31
Troylyn	St. Mathilda - feastday 3/14
Tim	St. Rufina - feastday 7/10
TJ	St. Venantius - feastday 5/18
Samantha	St. Gregory - feastday 11/17
Jordan	St. Slyvester - feastday 11/26
Tracy	St. Romanus - feastday 2/28
Teshia	St. Francis of Assisi - feastday 10/4
Christian	St. Cyprian - feastday 9/16
Jagear	St. Sabinus - feastday 12/30
Mark	St. Joachim - feastday 8/16
Jess	St. James - feastday 7/25
Rebecca	St. Alexius - feastday 7/17
Clare	St. Apollinarius - feastday 1/8
Sue	St. Ephrem the Syrian - feastday 6/18
Rita C	St. Thomas the Apostle
Annabelle	St. Paul - feastday 6/29
Joannie	St. Cyprian - feastday 9/16
Marty	St. Cassian - feastday 8/13
John L	St. Alphonsa of the Immaculate Conception
John G	St. Marcellinus - feastday 6/2
Brendan B	St. Gregory Barbarigo - feastday 6/17
Guy C	St. Sabinus - feastday 12/30
Kathyrn D	St. Gregory Barbarigo - feastday 6/17
Josemaria C.	St. Thomas of Villanova - feastday 9/22
Jon H.	St. Louise de Marillac - feastday 3/15
Jneuman	St. Elphege - feastday 4/19
Carolyn C	St. Christina - feastday 7/24
Helen G	St. Peter Nolasco - feastday 1/28
Anne-marie	St. Wilfrid - feastday 10/2
Mrs Mouw	St. Slyvester I - feastday 12/31
Bernadette T	St. Hyacinth - feastday 8/17
Maribeth S	St. Dormitilla - feastday 5/12
Vi D	St. Simon - feastday 10/28
Kathy	St. Luke - feastday 10/18
Cheryl	St. Robert Bellarmine - feastday 5/13
Jacob	St. Peter Damian - feastday 2/23
Michele S	St. Antonius - feastday 5/10
Michele's Husband	St. James of La Marcha - feastday 11/28
Michele's Best Friend	St. Petronilla - feastday 5/31
Mark A	St. Perpetua - feastday 3/6
Michael B	St. John the Apostle
W.	St. Susanna - feastday 8/11
A.	St. Hegesippus - feastday 4/7
Abigail	St. Louis IX - feastday 8/25
Jonathan A	St. Jude - feastday 10/28
Lois F	St. Benedict - feastday 3/21
Kathy	St. Mary of the Cross
Jim	St. Damien Joseph de Veuster
Benjamin	40 Martyrs of Sebaste
Michael	St. Paulinus - feastday 6/22
Joseph	St. Primus - feastday 6/9
Ramzi	St. Raphael - feastday 10/24
Pam	St. Faustinus - feastday 1/20
Noah	St. Candida Maria de Jesus
Noella	St. Wilfrid - feastday 10/2
Kate	St. Alphonsus Liguori - feastday 8/2
Jean	St. Charles of St. Andrew
CJV	St. Cyril of Alexandria - feastday 2/9
Randy	Our Lady of Lourdes
Mary	St. Damien Joseph de Veuster
Josefina	St. Anselm - feastday 4/21
Peter	St. Isaac Jogues - feastday 9/26
Jennifer S	St. Stanislaw Soltys
Mary K	St. Jane Frances de Chantal - feastday 8/21
Joseph	St. John Chrysostom - feastday 1/27
Lucielle	St. John Baptist de Rossi
Patrick	St. Onesimus - feastday 2/16
James	St. Lucy - feastday 12/13
Patricia	St. John Damascene - feastday 3/27
John	St. Catherine of Siena - feastday 4/30
Mary	St. Euphrasia - feastday 3/13
Francis	St. Rufina - feastday 7/10
Janet R	St. Potamiaena - feastday 6/28
Minetta	St. Paulinus - feastday 6/22
Joanne	St. Jerome Emilian - feastday 7/20
Rob W	St. Primus - feastday 6/9
Aaardvark	St. Melchior
Erika	St. Felicitas - feastday 3/6
Brittany	St. Daria - feastday 10/25
Lucy E	St. John Chrysostom - feastday 1/27
Elizabeth D	St. Placidus - feastday 10/5
Lisa	St. Wenceslaus - feastday 9/28
Melissa	St. Andrew - feastday 11/30
Ruby	St. Candida Maria de Jesus
Tom P	St. John Gualbert - feastday 7/12
Helen T	St. Slyvester I - feastday 12/31
Beverly	St. Melchiades - feastday 12/10
Cidi	St. Susanna - feastday 8/11
Katrina	St. Gertrude - feastday 11/16
Krishan	St. Cyril - feastday 7/7
Kay W	St. Zachariah - father of St. John the Baptist
Christine	St. Bridget - feastday 10/8
Ross W	St. Scholastica - feastday 2/10
Amanda W	St. Padre Pio
Lee K	St. Julian the Hospitaller - feastday 1/9
Joseph Jr L	St. Raphael - feastday 10/24
Jeannie L	St. Boniface - feastday of 5/14
Teresa L	St. Paul the Apostle
Anthony L	St. Eventius - feastday 5/3
Mark W	St. Euphrasia - feastday 3/13
Fina	St. Benedict - feastday 3/21
Missio	St. John Cantius - feastday 10/20
C/R	St. Martin - feastday 11/12
Requestor	St. John Chrysostom - feastday 1/27
Requestor's husband	St. Edbert - feastday of 5/6
John	St. Apollonius - feastday 4/18
Nikki	St. Vincent Ferrer
Bbr1012	St. Victor - feastday 1/12
Michelle	Our Lady of Lourdes
Rick	St. Teresa - feastday 10/15
Sean	St. Andrew Avellino - feastday 11/10
Derek	St. Cyril of Alexandria - feastday 2/9
Dorothy	St. Marcellinus - feastday 4/20
Sekyle	St. Soter - feastday 4/22
Evangeline A.	St. Andre of Canada
Tally	St. Candida Maria de Jesus
Jacklyn C.	St. Potamiaena - feastday 6/28

If you are not familiar your saint, I encourage you to research online and even pick up a copy of Father Hugo Hoever's "Live of the Saints," from which I read daily.  While the book does not include saints canonized in recent years, it is something that I am highly recommending.  You may find information on your saint on my page dedicated to the saints: http://acatholiclife.blogspot.com/2005/09/saints.html and here is a prayer to honor any saint: http://acatholiclife.blogspot.com/2006/01/prayer-to-venerate-any-saint.html

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