Saints Among Us: The Top 5 Places for Venerating Saints Relics in America

St. Anthony's Chapel (Pittsburgh, PA)

No mentioning of relics in America would be completed without mentioning St. Anthony's Chapel located in Pittsburgh, PA. With between 4,000 - 5,000 relics on display, it is the largest collection of relics in the world outside of the Vatican. The chapel features the relics in beautiful reliquaries and features inspiring and deeply moving life-sized Stations of the Cross. On the side altar dedicated to St. Anthony, you will find a 1st class relic of him. In 1880, Father Mollinger founded the chapel. Father Mollinger made several trips to Europe in the subsequent years to collect an unprecedented amount of relics that he saved from desecration during the anti-Catholic conflicts of that time in Germany and Italy.

Shrine of All Saints (Morton Grove, IL)

The Shrine of All Saints is a true treasure in Chicago known to far too few Catholics. The Shrine is located within St. Martha Catholic Church in Morton Grove. St. Martha's main church was originally built as a multi-purpose auditorium and gymnasium for the parish school. But despite this architectural sore spot, the shrine is a treasure. Unassuming from the outside, inside you will find the 2nd largest collection of relics in the United States! 

There are over 3,000 relics housed here for public veneration. Some of the relics housed in this shrine were rescued from closed convents in France and saved from relegation to museums and private homes. Others were rescued from estate sales in Italy where families would sell off the relics of their closed private chapels since few families still have personal chaplains.

For more photos and a list of some of the many relics here, click here.

St. John Cantius (Chicago, IL)

While not on permanent display, St. John Cantius Church in Chicago, IL has an amazing collection of relics that are displayed throughout the year. On All Saints Day (and the Octave that follows), they adorn the side altars throughout the church. And relics for individual saints are always exposed for veneration throughout the year in connection with the Stational Churches of Lent. And if you visit on Holy Thursday or Good Friday, you will find the relics of the Passion of our Lord including a relic of the True Cross on display. Those are pictured above. Year-round, you will find a relic of St. Padre Pio here. 

Conclusion

Many Catholic churches throughout the country have relics of various saints. Ask your priest whose relics are in the high altar of your church and if the parish has any other relics that can be displayed for public veneration. 

Make it a point to look for Catholic shrines in your area. For instance, those near Philadelphia may be surprised to learn of a large collection of relics in honor of St. John Neumann. And those in Chicago also have a large collection of relics at the National Shrine of St. Maximilian Kolbe in Marytown, IL. In Chicago, very few Catholics are aware that a local parish has on display the forearm of St. Jude the Apostle. What relics are you unaware of in your own area?

Finally, if you are not familiar with the honoring of relics, take some time to familiarize yourself with the practice of honoring relics which stretches back to Biblical times. And mark your calendars to honor in a special way the relics in your local parishes and shrines each year on November 5th, the Feast of the Sacred Relics.

Read more >>

Summer Ember Day Fast Reminder

Ember Days are set aside to pray and/or offer thanksgiving for a good harvest and God's blessings. If you are in good health, please at least fast during these three days and pray the additional prayers. Remember the words from the Gospel: "Unless you do penance, you shall likewise perish" (Luke 13:5)

Whit Ember Days this Year: June 8, 10, and 11

From New Advent:

Ember days (corruption from Lat. Quatuor Tempora, four times) are the days at the beginning of the seasons ordered by the Church as days of fast and abstinence. They were definitely arranged and prescribed for the entire Church by Pope Gregory VII (1073-1085) for the Wednesday, Friday, and Saturday after 13 December (S. Lucia), after Ash Wednesday, after Whitsunday, and after 14 September (Exaltation of the Cross). The purpose of their introduction, besides the general one intended by all prayer and fasting, was to thank God for the gifts of nature, to teach men to make use of them in moderation, and to assist the needy. The immediate occasion was the practice of the heathens of Rome. The Romans were originally given to agriculture, and their native gods belonged to the same class.

At the beginning of the time for seeding and harvesting religious ceremonies were performed to implore the help of their deities: in June for a bountiful harvest, in September for a rich vintage, and in December for the seeding; hence their feriae sementivae, feriae messis, and feri vindimiales. The Church, when converting heathen nations, has always tried to sanctify any practices which could be utilized for a good purpose. At first the Church in Rome had fasts in June, September, and December; the exact days were not fixed but were announced by the priests. The "Liber Pontificalis" ascribes to Pope Callistus (217-222) a law ordering: the fast, but probably it is older. Leo the Great (440-461) considers it an Apostolic institution. When the fourth season was added cannot be ascertained, but Gelasius (492-496) speaks of all four. This pope also permitted the conferring of priesthood and deaconship on the Saturdays of ember week--these were formerly given only at Easter.

Before Gelasius the ember days were known only in Rome, but after his time their observance spread. They were brought into England by St. Augustine; into Gaul and Germany by the Carlovingians. Spain adopted them with the Roman Liturgy in the eleventh century. They were introduced by St. Charles Borromeo into Milan. The Eastern Church does not know them. The present Roman Missal, in the formulary for the Ember days, retains in part the old practice of lessons from Scripture in addition to the ordinary two: for the Wednesdays three, for the Saturdays six, and seven for the Saturday in December. Some of these lessons contain promises of a bountiful harvest for those that serve God.

From Catholic Culture:

Since man is both a spiritual and physical being, the Church provides for the needs of man in his everyday life. The Church's liturgy and feasts in many areas reflect the four seasons of the year (spring, summer, fall and winter). The months of August, September, October and November are part of the harvest season, and as Christians we recall God's constant protection over his people and give thanksgiving for the year's harvest.

The September Ember Days were particularly focused on the end of the harvest season and thanksgiving to God for the season. Ember Days were three days (Wednesday, Friday and Saturday) set aside by the Church for prayer, fasting and almsgiving at the beginning of each of the four seasons of the year. The ember days fell after December 13, the feast of St. Lucy (winter), after the First Sunday of Lent (spring), after Pentecost Sunday (summer), and after September 14 , the feast of the Exaltation of the Holy Cross (fall). These weeks are known as the quattor tempora, the "four seasons."

Since the late 5th century, the Ember Days were also the preferred dates for ordination of priests. So during these times the Church had a threefold focus: (1) sanctifying each new season by turning to God through prayer, fasting and almsgiving; (2) giving thanks to God for the various harvests of each season; and (3) praying for the newly ordained and for future vocations to the priesthood and religious life.

Read more >>

Octave Day of the Ascension of our Lord

Today according to the pre-1955 changes under Pope Pius XII is the Octave Day of the Ascension.

Ascentiontide lasts for 10 days and is part of the Pascal Season. The first nine days of Ascensiontide include the traditional Octave of the Ascension. The last day of Ascentiontide is the Vigil of Pentecost. Pentecost Sunday, which has its own octave, follows. Trinity Sunday, the Sunday after Pentecost, officially begins the Season After Pentecost. The total length of Paschaltide, from Easter Sunday to the end of Whitsuntide is 56 days (inclusively). 

For this season of Ascensiontide, Catholics are welcomed and encouraged to immerse themselves in the devotions appropriate for the season.  For example, during this season, there are special prayers for the time between Ascension and Pentecost.

Before the changes of Pope Pius XII in 1955, there was a liturgical octave for the Ascension, and remnants of the octave can be found in the Office as it now stands.  The appropriate texts for the minor hours (except for the collects) are set out in the psalter. For the collects, Lauds and Vespers however, you need to keep your ribbon on the page for the Ordinary of Ascensiontide. The key points to note are set out via Saints will Arise.

The Mass Propers for this Octave of the Ascension are the same as on the Feast of the Ascension itself with White vestments, the Gloria, the Paschal Alleluia, the Credo, the Preface of the Ascension and the Proper Communicantes for the Ascension in the Canon. You may find them in a pre-1955 Missal such as the Saint Andrew Daily Missal and the Marian Missal from 1945.

History of Octaves

While the Novus Ordo calendar unfortunately only has 2 octaves, traditional Catholics will be familiar with the idea of multiple overlapping Octaves.  The practice of celebrating an Octave, while not only traced to the time spent by the Apostles and the Blessed Virgin Mary awaiting the Paraclete, also has its origins in the Old Testament eight-day celebration of the Feast of Tabernacles (Leviticus 23:36) and the Dedication of the Temple (2 Chronicles 7:9). Very truly, Christ did not come to abolish the Old Law but to fulfill it.

By the 8th century, Rome had developed liturgical octaves not only for Easter, Pentecost, and Christmas, but also for the Epiphany and the feast of the dedication of a church.

After 1568, when Pope Pius V reduced the number of octaves (since they had grown considerably), the number of Octaves was still plentiful.  Octaves were classified into several types. Easter and Pentecost had "specially privileged" octaves, during which no other feast whatsoever could be celebrated. Christmas, Epiphany, and Corpus Christi had "privileged" octaves, during which certain highly ranked feasts might be celebrated. The octaves of other feasts allowed even more feasts to be celebrated.

To reduce the repetition of the same liturgy for several days, Pope Leo XIII and Pope St. Pius X made further distinctions, classifying octaves into three primary types: privileged octaves, common octaves, and simple octaves. Privileged octaves were arranged in a hierarchy of first, second, and third orders. The Octave of the Ascension was a Privileged Octave of the Third Order.

Collect:

O Almighty God, we firmly believe that Your only-begotten Son, our Redeemer, ascended this day into heaven. May our minds dwell always on this heavenly home. Through Our Lord . . .

Read more >>

St. Petronilla

Photo © Jörgens.Mi/Wikipedia, Licence: CC-BY-SA 3.0, Source: Wikimedia Commons

On this final day of May, when we celebrate the Queenship of Mary (which in 1954 took the place of the Feast of St. Angela Merici which was then transferred to June 1), we recall in the Sacred Liturgy a commemoration of St. Petronilla. She was a disciple of St. Peter who died in 60 AD.

The following is taken from The Liturgical Year by Abbot Gueranger:

In the eighth century, the holy Pope Paul I had the body of Petronilla taken from the cemetery of Domitilla, on the Ardeatine Way. Her relics were found in a marble sarcophagus, the lid of which was adorned, at each corner, with a dolphin. The Pope had them enshrined in a little church, which he built near the south side of the Vatican Basilica. This church was destroyed in the sixteenth century, in consequence of the alterations needed for the building of the new Basilica of St Peter; and the relics of St Petronilla were translated to one of its altars on the west side. It was but just that she should await her glorious resurrection under the shadow of the great Apostle who had initiated her in the faith, and prepared her for her eternal nuptials with the Lamb.

Thy triumph, O Petronilla, is one of our Easter joys. We lovingly venerate thy blessed memory. Thou didst disdain the pleasures and honours of the world, and thy virginal name is one of the first on the list of the Church of Rome, which was thy mother. Aid her now by thy prayers. Protect those who seek thine intercession, and teach us how to celebrate, with holy enthusiasm, the solemnities that are soon to gladden us.

Collect:

Hear us, O God, our Savior: and as we rejoice in the feast of blessed Petronilla, Thy Virgin: so we may learn a filial devotion to Thee. Through our Lord . . .

Read more >>

Lament for the fall of Constantinople

Chant for the Fall of Constantinople, the holy city, to the heathens on May 29th, 1453. Psalm 78 is chanted:

O God, the heathen are come into thine inheritance; thy holy temple have they defiled; they have laid Jerusalem on heaps. The dead bodies of thy servants have they given to be meat unto the fowls of the heaven, the flesh of thy saints unto the beasts of the earth. Their blood have they shed like water round about Jerusalem; and there was none to bury them. We are become a reproach to our neighbours, a scorn and derision to them that are round about us. 

How long, LORD? wilt thou be angry for ever? shall thy jealousy burn like fire? Pour out thy wrath upon the heathen that have not known thee, and upon the kingdoms that have not called upon thy name. For they have devoured Jacob, and laid waste his dwelling place. O remember not against us former iniquities: let thy tender mercies speedily prevent us: for we are brought very low. 

Help us, O God of our salvation, for the glory of thy name: and deliver us, and purge away our sins, for thy name's sake. Wherefore should the heathen say, Where is their God? let him be known among the heathen in our sight by the revenging of the blood of thy servants which is shed. Let the sighing of the prisoner come before thee; according to the greatness of thy power preserve thou those that are appointed to die; And render unto our neighbours sevenfold into their bosom their reproach, wherewith they have reproached thee, O Lord. So we thy people and sheep of thy pasture will give thee thanks for ever: we will shew forth thy praise to all generations.

Read more >>

Virtual Tour: Shrine of All Saints in Morton Grove, IL

The Shrine of All Saints is a true treasure in Chicago known to far too few Catholics. The Shrine is located within St. Martha Catholic Church in Morton Grove. St. Martha's main church was originally built as a multi-purpose auditorium and gymnasium for the parish school. But despite this architectural sore spot, the shrine is a treasure. 

Unassuming from the outside, inside you will find the 2nd largest collection of relics in the United States! There are over 3,000 relics housed here for public veneration. Some of the relics housed in this shrine were rescued from closed convents in France and saved from relegation to museums and private homes. Others were rescued from estate sales in Italy where families would sell off the relics of their closed private chapels since few families - if any - still have personal chaplains. It should be noted that while it is a sin to sell relics, there is no sin in buying them to rescue them. 

Some of the many relics housed in this shrine are the following:

• The Finger bone of st. Martha of Bethany
• A piece of hair of the Most Blessed Virgin Mary from before Her Assumption
• A piece of the Holy Shroud of Turin
• A relic of St. Anne, mother of the Most Blessed Virgin Mary
• Part of the finger of the right hand of St. Hildegard of Bingen
• A piece of the veil of the Most Blessed Virgin Mary
• A piece of the staff of St. Joseph
• The cranium of St. Fructuosus, Bishop of Tarragona, who was martyred in 259 AD
• A lock of hair of St. Therese of Lisieux which still has the scent of roses on it!
• Relic of St. Gregory Barbarigo
• Part of the cranium of St. Barbara of Nicomedia
• The right heel bone of St. Polycarp
• A Finger from the right hand of St. Ignatius of Antioch
• A reliquary containing a piece of the True Cross on which Our Lord died
• A relic of St. Lorenzo Ruiz, the first Filipino saint
• Two bones of St. Nicholas of Myra, which were scientifically tested and verified to come from the same period in which St. Nicholas died
• The left humerus of St. Benedict of Nursia, the founder of Western Monasticism
• A large bone of St. Erasmus, Bishop of Formiae, who was martyred in 303 AD
• Part of the jaw and two teeth of St. Christina, Virgin and Martyr
• The left fibula of St. Peter the Apostle
• Other relics from the apostles: St. Jude, St. Simon the Zealot, St. Bartholomew, St. Philip, St. James the Lesser, St. Andrew, St. Matthias, and St. John the Evangelist
• A bone of St. Felicitas of Rome, who witnessed the martyrdom of her seven sons before her own
• The skull and fibula of St. Remaclus
• Relics of the Martyrs of Vietnam
• A large collection of relics of the Cristero Martyrs
• A breviary and other items owned by St. John Vianney
• Relics of St. Philomena, on display near the relics of St. John Vianney, which is appropriate considering his great devotion to her
• Part of the dress worn by St. Edith Stein when she was received the Carmelite Habit
• Calendar Reliquaries from the Cathedral of Ravenna as well as another from a Belgian monastery on the German border. These calendars contain one relic for each day in the year
• The incorrupt tongue of St. John Nepomucene
• Two large bones of St. Stephen the First Martyr, which show the cracks he sustained in them when he gave his life for Christ

It is not possible to list every saint whose relics are here. This is a truly wonderful place to pray and thank God for the miracles wrought through his saints. The shrine also has on display the oldest known depiction in the world of the Dormition of our Lady on a bronze medallion that was made between 500 - 550 AD. It was excavated in Madaba, Jordan in 2001 by Dr. Reem Hajjal. 

The Shrine is currently led by Fr. Dennis O'Neill, who has grown it to its present state over the years. It is available to tour by appointment only but if you are able to visit, you will surely find it an occasion of many graces.

Photos from my recent visit are as follows. Click on any for higher resolution:

Read more >>

Christ's Words to Adam in the Limbo of the Fathers

The following meditation is taken from an ancient sermon for Holy Saturday by St. Epiphanios of Cyprus (d. 403):

For your sake, I, your God, became your son; I, the Lord, took the form of a slave; I, whose home is above the heavens, descended to the earth and beneath the earth. For your sake, for the sake of man, I became like a man without help, free among the dead. For the sake of you, who left a garden, I was betrayed to the Jews in a garden, and I was crucified in a garden.

See on my face the spittle I received in order to restore to you the life I once breathed into you. See there the marks of the blows I received in order to refashion your warped nature in my image. On my back see the marks of the scourging I endured to remove the burden of sin that weighs upon your back. See my hands, nailed firmly to a tree, for you who once wickedly stretched out your hand to a tree.

I slept on the cross and a sword pierced my side for you who slept in paradise and brought forth Eve from your side. My side has healed the pain in yours. My sleep will rouse you from your sleep in hell. The sword that pierced me has sheathed the sword that was turned against you.

Rise, let us leave this place. The enemy led you out of the earthly paradise. I will not restore you to that paradise, but I will enthrone you in heaven. I forbade you the tree that was only a symbol of life, but see, I who am life itself am now one with you. 

I appointed cherubim to guard you as slaves are guarded, but now I make them worship you as God. The throne formed by cherubim awaits you, its bearers swift and eager. 

The bridal chamber is adorned, the banquet is ready, the eternal dwelling places are prepared, the treasure houses of all good things lie open. The kingdom of heaven has been prepared for you from all eternity.

Read more >>

Abstinence & Fasting Is Not Automatically Dispensed on Solemnities

Last year I wrote an article entitled "Is Fasting or Abstinence Required on Holy Days of Obligation in Lent?" and unfortunately more Traditional Catholics continue to think that abstinence even on Fridays in Lent is dispensed eo ipso when a solemnity (e.g. Annunciation Day, St. Joseph's Day) falls on a Friday or when a culturally important day (e.g. St. Patrick's Day) occurs on a Friday. Let's review ecclesiastical history on this important point.

The Clear Teaching of the 1917 Code of Canon Law

The question of whether Holy Days of Obligation abrogate the requirement of Friday abstinence outside of Lent is mentioned in the 1917 Code:

"On [Sundays] or feasts of precept, the law of abstinence or of abstinence and fast or of fast only ceases, except during Lent, nor is the vigil anticipated; likewise it ceases on Holy [Saturday] afternoon" (1917 Code, Canon 1252 § 4). [Translation taken from THE 1917 OR PIO-BENEDICTINE CODE OF CANON LAW in English Translation by Dr. Edward Peters]

The 1917 Code is explicit - feasts of precepts do not remove the requirement to fast or abstain during Lent. The only way that the obligation would be removed during the season of Lent would be if a dispensation would be specifically offered by lawful Church authorities for a particular day.

Historical Evidence Confirms Even Holy Days of Obligation in Lent were not Dispensed Automatically from the Laws of Either Fast or Abstinence

In 1954, Pope Pius XII issued a decree granting bishops the permission to dispense from Friday abstinence for the Feast of St. Joseph which that year fell on a Friday. A March 26, 1954 article in the Guardian elaborates: "Bishops throughout the world have been granted the faculty to dispense their faithful from the law of abstinence on the Feast of St. Joseph, Friday, March 19. The power was granted in a decree issued by the Sacred Congregation of the Council, which said it acted at the special mandate of His Holiness Pope Pius XII. The decree was published in L'Osservatore Romano made no mention of a dispensation from the Lenten fast." 

As such, St. Joseph's Day did not permit the faithful to eat meat on Fridays in Lent unless such a specific dispensation was offered, which was very rarely done. This was also at a time when there were many other fast days in the year outside of Lent. Likewise, to those who maintain the 1917 Code's requirement to also fast all forty weekdays of Lent - which was observed since the Early Church - St. Joseph's Day remains a day of fast. Surely St. Joseph would want us to produce worthy fruits of penance during this holiest season as we prepare for the Pascal mystery. And surely the same can be said of our Lady, the Most Blessed Virgin Mary, whose we celebrate each year on March 25th.

Unfortunately, the 1983 Code of Canon Law which aligns with the many modernist changes in the Church weakly states:

"The penitential days and times in the universal Church are every Friday of the whole year and the season of Lent. Abstinence from meat, or from some other food as determined by the Episcopal Conference, is to be observed on all Fridays, unless a solemnity should fall on a Friday. Abstinence and fasting are to be observed on Ash Wednesday and Good Friday" (1983 Code, Canons 1251 - 1252). 

Dispensations From Abstinence Were Previously Required Even for Holy Days of Obligation Outside of Lent

The notion that a solemnity that is not even a Holy Day of Obligation would trump Friday abstinence in Lent is absurd and a radical departure from all of our traditions. Such a notion comes from 1983 and never beforehand. For instance, even Christmas would in and of itself not dispense Friday abstinence in the Medieval Church as Dom Gueranger writes in the Liturgical Year published in 1886:

"To encourage her children in their Christmas joy, the Church has dispensed with the law of abstinence, if this Feast fall on a Friday. This dispensation was granted by Pope Honorius III, who ascended the Papal Throne in 1216. It is true that we find it mentioned by Pope St Nicholas I, in the ninth century; but the dispensation was not universal; for the Pontiff is replying to the consultations of the Bulgarians, to whom he concedes this indulgence, in order to encourage them to celebrate these Feasts with solemnity and joy: Christmas Day, St Stephen, St John the Evangelist, the Epiphany, the Assumption of our Lady, St John the Baptist, and SS Peter and Paul. When the dispensation for Christmas Day was extended to the whole Church, these other Feasts were not mentioned."

Previously, a dispensation was required by the Holy Father even on Holy Days of Obligation that fell outside of Lent. Two examples indicating this are Pope Leo XIII's 1890 dispensation for Assumption Day and a 1907 dispensation issued for Canada for All Saints Day. All Saints Day was at that time a Holy Day of Obligation in Canada. Read How St. Pius X & the 1917 Code of Canon Law Liberalized Fasting, Abstinence, and Holy Days of Obligation for more information

The Catholic Encyclopedia on St. Pius X's Supremi disciplinæ indicates that fasting was abolished eo ipso only starting in 1911 for all Holy Days of Obligation (which were at the same time reduced to only 8): "The present Motu Proprio institutes another important change in legislation. As feasting and fasting are incompatible Pius X has abolished the obligation of fasting as well as that of abstinence for the Universal Church, should such obligation coincide with any of the eight feasts, as above." In practice, we know that the exception was Lent. Lenten abstinence and fast always remained unless explicitly dispensed from even after the weakening changes in 1911.

Year-Round Friday Abstinence on Solemnities

The principles here apply as well to high-ranking feastdays outside of Lent. In years when non-Holy Days of Obligation (e.g. The Sacred Heart, Nativity of St. John the Baptist, Ss. Peter and Paul) fall on a Friday, the practice of Friday abstinence should never be ignored. We have a responsibility of doing penance and the shared act of Friday penance is, like Sunday Mass, a cornerstone of the Catholic Faith. Even the 1983 Code calls for year-round Friday penance!

Continue Fasting and Abstaining Both In and Out of Lent

Must we be reminded of the warning of Pope Benedict XIV, who in 1741 warned: "The observance of Lent is the very badge of the Christian warfare. By it, we prove ourselves not to be enemies of the cross of Christ. By it, we avert the scourges of divine justice. By it, we gain strength against the princes of darkness, for it shields us with heavenly help. Should mankind grow remiss in their observance of Lent, it would be a detriment to God's glory, a disgrace to the Catholic religion, and a danger to Christian souls. Neither can it be doubted that such negligence would become the source of misery to the world, of public calamity, and of private woe."

There is no incompatibility between fasting and abstaining and celebrating liturgical solemnities. Even Sundays used to be required days of abstinence (but not fast). Let us fast and abstain always on St. Joseph's Day, Annunciation Day, and St. Patrick's Day each year during Lent. Our adherence to and preservation of the Traditional Catholic Faith requires this. 

Latching on to a modernist novelty from 1983 is incompatible with the Traditional Latin Mass and the Traditional Catholic Faith. And let us offer our acts of penance for the conversion of sinners to the Traditional Catholic Faith. There is no prohibition against fasting on solemnities; on the contrary, Tradition requires it.

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

Read more >>

The Most and Least Common Catholic Parish Names in the United States

With the increase in parish closures in some dioceses, like the Archdiocese of Chicago, older parishes are regulated to profane use and sold. Other times, parishes merge and while keeping each church open, choose a new parish name. And as time goes on, it is not surprising that new parish names tend to ignore more ancient and forgotten saints - like the many saints who were removed from the General Calendar in 1969.

St. Giles for instance used to be a common name for churches in Europe. That is no longer the case. And the same may be said for many ancient Roman saints. Take for instance the restoration of the Institute of Christ the King in Chicago. Their national headquarters was originally built in 1927 and named for St. Clara. In 1990 it was renamed for St. Galasius shortly before it was closed and subsequently deeded to the Shrine of Christ the King who have renamed it. As for St. Galasius who reigned as Pope from 492 - 496, no parishes in America remain dedicated to him.

After analyzing the more than 13,500 parishes listed in the United States Catholic Directory, I found some interesting statistics:

• Parishes dedicated to Our Lady, either under one of her titles, one aspect of her life (e.g. her Assumption, Nativity, etc), or under St. Mary, are the most popular parishes. These account for approximately 25.8% of American Catholic parishes
• Some unique Marian titled parishes include Our Lady of the Plains (1 parish), Our Lady of the Prarie (1 parish), and Our Lady of the Pines (2 parishes)
• Certain feastdays in the life of Our Lord or Our Lady are more popular than others for names. Examples of various names include Annunciation (26 parishes), Assumption (73 parishes), the Blessed Sacrament (86 parishes), Christ the King (121 parishes), Corpus Christi (67 parishes), Epiphany (20 parishes), and the Holy Rosary (75 parishes).
• The Holy Trinity (or the Blessed Trinity) is the name of approximately 137 parishes
• Some unusual parish names include Christ our Light (5 such parishes), Christ of the Desert (1 parish), and Christ on the Mountain (1 parish).
• There is only one parish named for the Five Holy Martyrs, one parish in honor of the Five Wounds, one parish in honor of the forty martyrs, and one parish named after the Fourteen Holy Helpers.
• All Saints is the name of 77 parishes, but All Souls is the name of only 6 parishes.
• When it comes to saints, St. Joseph is one of the most popular after the Blessed Virgin Mary and that shows. There are approximately 777 parishes named after him, amounting to over 5% of all American Parishes. 
• St. Patrick is also popular with 346 parishes.
• There are a number of saints who have only a few parishes in America despite their importance. One example is St. Polycarp, who despite being kept on the Universal Calendar, has only 3 parishes named after him. St. Louis Bertrand also has only 3 parishes named after him. By contrast, both St. Gaspar Del Bufalo and St. Eloi, very obscure saints, have 2 parishes named after them.

Some of the least common parish names are in honor of the following saints who have just one parish named after them:

• St. Caspar
• St. Colette
• St. Cronan
• St. Dunstan 
• St. Egbert
• St. Eustachius
• St. Flannen
• St. Frederic
• St. Jarlath
• St. Pancratius
• St. Petronille
• St. Philip Bonitus
• St. Symphorosa
• St. Terrence

For those of us who do like reading about the lives of the saints, and who have done so for a while, I think it would be worthwhile to seek out the biographies of some of these more obscure saints. While not as popular anymore, their lives are still useful for our edification and hopefully, we can learn from them and invoke their aid. Even though they are not as popular as St. Joseph or St. Patrick, they do still nevertheless see God now face to face. 

For the full 100 page report, including graphs and charts, please contact me. The full report will be available free of charge to my Patreons.

Read more >>

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.

Read more >>