The Roman Catechism Explained for the Modern World

Known as the “Roman Catechism,” the “Catechism of St. Pius V,” and the “Catechism of the Council of Trent,” this book has fallen into extreme disuse. In fact, the word “catechism” today is often used only in reference to the post-conciliar Catechism of the Catholic Church, originally published by Pope John Paul II in 1992. Sadly, however, this modern catechism fails in many respects: its verbose language, its frequent references to the novelties of Vatican II as opposed to actual dogmatic works, and the recent errors promulgated by Pope Francis in regard to capital punishment. In fact, the number of religious education programs that feel they must teach children from this catechism is frightening – no young child could attempt to learn from a text that is best suited for an undergraduate or master’s course. So why do we either water down the Faith or teach children that the only true source of doctrine is the 1992 text?

Unbeknownst to many, the new catechism is far from the only catechism. St. Peter Canisius, who was instrumental in fighting Protestantism in Germany, wrote the first catechism in 1555, known as the Catechism of St. Peter Canisius. Less than a decade later in 1562, the Roman Catechism was commissioned by the Fathers of the Council of Trent, who saw the need for an authoritative explanation of the Faith for the universal Church. Prepared under St. Charles Borromeo’s supervision and issued by Pope St. Pius V in 1566, it remains the most authoritative catechism in print. 

The notion that the “Catechism” is the exclusive right to the 1992 text promulgated by Pope John Paul II is absurd. In fact, as the crisis in the Church deepened, Cardinal Joseph Ratzinger (the future Pope Benedict XVI) commented on the failure of modern catechesis in the Church when he said in 2003, “It is evident that today religious ignorance is enormous; suffice it to speak with the new generations. Evidently, in the post-conciliar period the concrete transmission of the contents of the Christian faith was not achieved.”  This echoed his previous sentiments published before the New Catechism was written: “The catastrophic failure of modern catechesis is all too obvious.”  The target audience is really any adult Catholic who wants to better learn aspects of the Faith which they may have never known, due to poor catechesis they received.

Why This Book?

The Roman Catechism is rather verbose and hard to read for many. To make the teaching of the Roman Catechism clearer to today’s readers, and especially regarding the many moral issues facing our world today, Mr. Plese has sought to present the teaching of the Roman Catechism augmented by the Catechism of St. Pius X, the Baltimore Catechism, the Sacred Scriptures, and the writings of the saints to make this forgotten catechism available, accessible, and understandable for the crisis we find ourselves in. This book is specifically written for today’s doctrinal crisis, thus addressing issues for the modern Catholic, which were never covered by Father Spirago in The Catechism Explained and which go beyond the basics covered in the Baltimore Catechism.

Endorsements

The Roman Catechism has been a trusted source of Catholic doctrine for centuries. Mr. Plese has done a great service in transmitting this classic catechism for the modern world.

- Bishop Athanasius Schneider

Our age is almost unique in its lack of sound catechesis.  Matthew Plese’s work fills an enormous need by making better known the clarity of the Roman Catechism.  Given that many people today lack a foundation in basic religious concepts, Plese’s explanation of the Roman Catechism will make this treasure more accessible and useful to a contemporary audience.  Mr. Plese has performed a great service to the Church by completing this detailed and deep explanation of this treasure of the Church.

- Dr. Brian McCall

The Roman Catechism, commonly known as The Catechism of Trent, is the most important catechism in the history of the Catholic Church. It was composed by order of an Ecumenical Council, at the height of the Protestant Revolution, to give pastors precise, succinct definitions of the dogmas of the Faith, and it became the gold standard for teaching and preaching the dogmas of the Faith for 350 years. It is still authoritative, and it is the only catechism quoted in the 1992 Catechism—it is quoted 20 times—because it gives such beautiful, clear definitions of the dogmas of the Faith. The Roman Catechism Explained for the Modern World gives an excellent introductory commentary on the Catechism of Trent, so that contemporary Catholic readers will hopefully be motivated to appreciate and make use of this great treasure.

- Hugh Owen, Director, Kolbe Center for the Study of Creation

Many Catholics today are confused about the teachings of their faith.” This is troubling and not something a faithful Catholic would expect to hear 20 centuries after Christ “dwelt among us.” It is probably more accurate to say “most prelates ordained and charged with teaching the Catholic faith are confused about it.” This little book on catechism aims to address this confusion with four simple implements of teaching whose beauty and simplicity I would be wrong to reveal; rather that you should take up this book and become immersed in them and turn that neon light out yourself. 

- Mike Church, Radio & TV Presenter on The CRUSADE Channel

How to Order

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Patreon members at the $10 tier or above will get the book on PDF for free.

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Upcoming Advent Ember Days

The Brompton Oratory (London, England). Photo (c) A Catholic Life, 2022.

Ember Days this Advent: December 14, 16, and 17

If you are in good health, please at least fast during these three days and pray additional prayers. Remember the words from the Gospel: "Unless you do penance, you shall likewise perish" (Luke 13:5).  Ember Days are days of fasting and partial abstinence. Please click here for a special PDF Ember Day Manual, including reflections for the Advent Ember Days.

While most Missals call for Ember Wednesday and Ember Saturday to be a day of partial abstinence, this is a rather modern practice. Partial Abstinence refers to eating meat only at the principal meal of the day and do not permit meat to be eaten as part of the collation or the frustulum. Partial abstinence started only in 1741 under Pope Benedict XIV as a concession & as part of a gradual decline of fasting. It is better to keep all Ember Days as days of complete abstinence. Ember Fridays, of course, are in all Missals days of complete abstinence.

Read more about the history of forgotten Catholic fasting and abstinence.

From Angelus Press Daily Missal:

At the beginning of the four seasons of the Ecclesiastical Year, the Ember Days have been instituted by the Church to thank God for blessings obtained during the past year and to implore further graces for the new season. Their importance in the Church was formerly very great. They are fixed on the Wednesday, Friday, and Saturday: after the First Sunday of Lent for spring, after Pentecost Sunday for summer, after the Feast of the Exaltation of the Cross (14th September) for autumn, and after the Third Sunday of Advent for winter. They are intended, too, to consecrate to God the various seasons in nature, and to prepare by penance those who are about to be ordained. Ordinations generally take place on the Ember Days. The faithful ought to pray on these days for good priests. The Ember Days were until c. 1960 fastdays of obligation.

From Dom Gueranger's Liturgical Year:

To-day the Church begins the fast of Quatuor Tempora, or, as we call it, of Ember days: it includes also the Friday and Saturday of this same week. This observance is not peculiar to the Advent liturgy; it is one which has been fixed for each of the four seasons of the ecclesiastical year. We may consider it as one of those practices which the Church took from the Synagogue; for the prophet Zacharias speaks of the fasts of the fourth, fifth, seventh, and tenth months.[1] Its introduction into the Christian Church would seem to have been made in the apostolic times; such, at least, is the opinion of St. Leo, of St. Isidore of Seville, of Rabanus Maurus, and of several other ancient Christian writers. It is remarkable, on the other hand, that the orientals do not observe this fast.

From the first ages the Quatuor Tempora were kept, in the Roman Church, at the same time of the year as at present. As to the expression, which is not unfrequently used in the early writers, of the three times and not the four, we must remember that in the spring, these days always come in the first week of Lent, a period already consecrated to the most rigorous fasting and abstinence, and that consequently they could add nothing to the penitential exercises of that portion of the year.

The intentions, which the Church has in the fast of the Ember days, are the same as those of the Synagogue; namely, to consecrate to God by penance the four seasons of the year. The Ember days of Advent are known, in ecclesiastical antiquity, as the fast of the tenth month; and St. Leo, in one of his sermons on this fast, of which the Church has inserted a passage in the second nocturn of the third Sunday of Advent, tells us that a special fast was fixed for this time of the year, because the fruits of the earth had then all been gathered in, and that it behoved Christians to testify their gratitude to God by a sacrifice of abstinence, thus rendering themselves more worthy to approach to God, the more they were detached from the love of created things. 'For fasting,’ adds the holy doctor, 'has ever been the nourishment of virtue. Abstinence is the source of chaste thoughts, of wise resolutions, and of salutary counsel. By voluntary mortifications, the flesh dies to its concupiscences, and the spirit is renewed in virtue. But since fasting alone is not sufficient whereby to secure the soul’s salvation, let us add to it works of mercy towards the poor. Let us make that which we retrench from indulgence, serve unto the exercise of virtue. Let the abstinence of him that fasts, become the meal of the poor man.’

Let us, the children of the Church, practise what is in our power of these admonitions; and since the actual discipline of Advent is so very mild, let us be so much the more fervent in fulfilling the precept of the fast of the Ember days. By these few exercises which are now required of us, let us keep up within ourselves the zeal of our forefathers for this holy season of Advent. We must never forget that although the interior preparation is what is absolutely essential for our profiting by the coming of our Lord Jesus Christ, yet this preparation could scarcely be real unless it manifested itself by the exterior practices of religion and penance.

The fast of the Ember days has another object besides that of consecrating the four seasons of the year to God by an act of penance: it has also in view the ordination of the ministers of the Church, which takes place on the Saturday, and of which notice was formerly given to the people during the Mass of the Wednesday. In the Roman Church, the ordination held in the month of December was, for a long time, the most solemn of all; and it would appear, from the ancient chronicles of the Popes, that, excepting very extraordinary cases, the tenth month was, for several ages, the only time for conferring Holy Orders in Rome. The faithful should unite with the Church in this her intention, and offer to God their fasting and abstinence for the purpose of obtaining worthy ministers of the word and of the Sacraments, and true pastors of the people.

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.

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The Conventual Mass and the Traditional Eucharistic Fast

For those who are familiar with the traditional (pre-1953 rubrics forbidding even water before Holy Communion), a question arises on how this should be practiced in monasteries as well as when Mass should be offered.

The rubrics for the celebration of the Holy Sacrifice of the Mass call for Mass after None on vigils and Ember days. Historically would everyone receiving communion – priests and all the ministers – observe the complete fast from all food and water (i.e., the natural fast) until then? This was a recent research topic which I helped explore.

The rubric states that the Mass must begin after None, but it does not follow that None must be celebrated at a certain hour (e.g., 3 PM). In support of this view is Canon 821 of the 1917 Code of Canon Law, which states that Mass may commence “from one hour before dawn until one hour after midday.” It, therefore, follows that the rubric could not be interpreted as mandating that the hour of None be celebrated at 3 PM and Mass afterward, since Mass was not generally allowed at that hour. While debated, it is affirmed by Rev. Heribert Jone that Regulars such as the Benedictines have the privilege of celebrating Mass two hours before dawn, two hours after midnight, and as late as 2 hours after midday, but may with a just cause celebrate Holy Mass as late as three hours after midday (“Moral Theology: Englished and Adapted to the Laws and Customs of the United States of America" published in 2009 by Newman Press, p 285).

Likewise, Father Quigley, in his 1920 work, The Divine Office A Study of the Roman Breviary states: “In the recitation, the times fixed by the Church for each hour should be observed. But the non-recital at those fixed times is never a mortal sin and is rarely a venial sin unless their postponement or anticipation is without cause.” 

In the modern age, from around the time of the Council of Trent until today, the rubric regarding the conventual Mass on some penitential days is understood as one that is anticipated. The rationale for this practice is due to the abrogation of the obligation of postponing the meal until 3 PM – or at least 12 PM – on most vigils and ember days, if not by decree, at least by contrary custom, except in the places that have kept it. Saint Robert Bellarmine attesting to this fact, said, “The ancients offered the holy mysteries between the third hour and the ninth, because on fasting days the fast was not broken until the ninth hour. But ordinarily, now the mysteries are celebrated between the first hour, that is, dawn and midday.”  

Wednesdays, Fridays, the vigils of the apostles, and other minor vigils along with the ember days outside of Lent were semi-jejunia or half-fast days in the first millennium, meaning that the fast day meal was not allowed until 3 PM. This was almost universally practiced in both the East and the West. The Pedallion, the Didache, Tertullian, and St. Basil attest to this. By the time of Pope Gregory VII at the turn of the millennium, Wednesdays, Fridays, and Saturdays were reduced to abstinence days except in those places that kept the original discipline, such as in the East on Wednesdays and Fridays and in places such as Ireland which kept the Wednesday and Friday fast and in England which kept the Friday fast. 

By the time of St. Thomas Aquinas, most places did not keep the time for fast on the ember days due to the severe relaxation of fasting discipline and yet St. Thomas expresses a wide-ranging time for Mass: “But since our Lord's Passion was celebrated from the third to the ninth hour, therefore this sacrament is solemnly celebrated by the Church in that part of the day.” Here he expounds upon the principle more clearly when he writes: 

“As already observed, Christ wished to give this sacrament last of all, in order that it might make a deeper impression on the hearts of the disciples; and therefore it was after supper, at the close of day, that He consecrated this sacrament and gave it to His disciples. But we celebrate at the hour when our Lord suffered, i.e. either, as on feast-days, at the hour of Terce, when He was crucified by the tongues of the Jews (Mark 15:25), and when the Holy Ghost descended upon the disciples (Acts 2:15); or, as when no feast is kept, at the hour of Sext, when He was crucified at the hands of the soldiers (John 19:14), or, as on fasting days, at None, when crying out with a loud voice He gave up the ghost (Matthew 27:46-50)" (Summa Theologiae III, Q. 83, a. 2, reply to objection 3)

St. Thomas hence mentions the ancient and longstanding practice that at his time was beginning to diminish due to the acquiescence to an age that cannot fast wholeheartedly.

The rubric itself is an expression of an ancient practice that goes back to the time of the Apostles and was fully developed liturgically by the onset of the patristic era. It was understood that Wednesdays, Fridays, and some other penitential days of the year, such as most vigils, were days of fast and that the meal could not be had until after 3 PM. Tertullian mentions the conjoining of this discipline with the liturgy. He says that Wednesdays and Fridays and most vigils were called semi-jejunio and station-days, which were days of half-fast, referring to the time of the meal days. These days were also ones of particular devotion where the faithful were expected to fast until None, hear Mass, and receive Communion. Holy Communion at this point was not received until after None or 3 PM.

This was practiced in most places, including Rome, and it was also practiced by St. Basil in the East. It continued to be the practice until around the turn of the millennium when the Wednesday, Friday, and Saturday fasts were reduced to simple abstinence for the Roman Church by Pope Gregory VII, the aforementioned exceptions withstanding.

As a result, should traditional Catholic monks who seek to restore tradition keep the Eucharistic Fast on vigils and ember days until 3 PM? Absolutely. Should they celebrate Mass at 3 PM on those days? Absolutely. This is the ancient and longest-standing practice of the Church, which was abrogated to acquiesce to the weakness of men only in very modern times. 

Should monks also celebrate Holy Mass and fast until 3 PM on all days of Advent from the day after St. Martin on November 11th until the day before Christmas Eve inclusively? Yes. Should monks fast from everything until sunset on the major vigils (i.e., Christmas, Pentecost, Assumption) and on every day in Lent? Yes. Can Mass be said at that hour? Yes, but generally only by way of a custom against the rubrics. 

In an era when so few keep the Traditions of the Faith, and so few hear Daily Mass or pray the Divine Office, it is a comfort to know that some Orders have adopted the traditional discipline of our forefathers to restore all things in Christ. May we keep them in our prayers as they, hidden from most eyes, truly restore Christendom through their actions.

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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The Definitive Guide to Traditional Catholic Fasting & Abstinence

This compilation of books and articles is based on years of research.

The Definitive Guide to Catholic Fasting & Abstinence

• English Paperback & Kindle Version
• Spanish Paperback & Kindle Version
• Polish Paperback Version
• PDF Version of English, Spanish, or Polish

8 Part Series on the History of Catholic Fasting & Abstinence:

1. The Purpose of Fasting
2. Fasting in the Early Church Through the 5th Century
3. Lenten Fasting in the Medieval Church: 5th – 13th Centuries
4. Other Fasts in the Medieval Church: 5th – 13th Centuries
5. Fasting During the Renaissance: 13th – Middle 18th Centuries
6. Fasting in the Early Modern Era
7. Fasting in the 1900s Pre-Vatican II
8. Fasting Post-Vatican II

Various Individual Articles on Fasting & Abstinence:

• Catholic Fasting and Abstinence Principles & Practices
• Who is Exempt from the Law of Fasting or Abstinence?
• A History of Holy Days of Obligation & Fasting for American Catholics: Part 1
• A History of Holy Days of Obligation & Fasting for American Catholics: Part 2
• Early Christians Fasted Even from Water During Lent
• Abstinence & Fasting Is Not Automatically Dispensed on Solemnities
• How St. Pius X & the 1917 Code of Canon Law Liberalized Fasting, Abstinence, and Holy Days of Obligation
• Is Fasting or Abstinence Required on Holy Days of Obligation in Lent?
• At What Age Do Catholics Fast?
• What is Better: Shared Days of Penance or Private Acts of Penance?
• The Traditional Fasting Days Kept in Rome
• Can Unclean Food Defile a Man?
• What is the Eucharistic Fast?
• Why is 12 PM Called Noon?
• Year Round Friday Abstinence is Still MANDATORY
• Why Do Catholics Eat Fish on Fridays?
• Saturday Fasting and Abstinence in Honor of Our Lady
• The Monastic Fast
• The Immemorial Practice of Wednesday Abstinence
• What is a Black Fast?
• The Forgotten History of Dispensation from Fasting from the Spanish Crusade Bulls
• Saturday Fasting & the Binding Force of Custom
• What Liquids are permitted on fasting days?
• The environmental benefits of fasting

Liturgical Year-Related Articles for Fasting & Abstinence:

• St. Martin's Lent as the Advent Fast
• The Importance and History of Ember Days
• Rogation Day and Ember Day Manual
• Advent Ember Days
• Saturday Abstinence Dispensed in Christmastide
• Ash Wednesday: Rules for Fasting & Abstinence; Traditional Mass Propers; Prayer for Ashes
• History of Lenten Fasting: How to Observe the Traditional Lenten Fast
• Chart: A Comparison of Lenten Regulations Over the Centuries
• Abstinence from Meat & Animal Products on Sundays in Lent
• Can I Eat Meat on St. Patrick's Day in Lent?
• Lenten Ember Days
• Friday Penance Still Required in Eastertide
• Minor Rogation Days
• Vigil of Pentecost Fast & Abstinence
• Whit Ember Days
• Vigil of Corpus Christi Fasting
• Is Abstinence Obligatory on the Solemnity of the Sacred Heart?
  
• The Apostles Fast
• Fast & Abstinence on the Vigil of Ss. Peter and Paul
• The Dormition Fast
• Vigil of St. Lawrence
• Vigil of the Assumption
• St. Michael's Lent: The 40-Day Fast Before Michaelmas
• Vigil of All Saints
• Does the Turkey Indult Exist?
• Is Friday Abstinence Required When the Immaculate Conception Falls on a Friday?
• Christmas Eve Fast & Abstinence
• Holy Innocents As A Day of Abstinence in Some Places
• The Traditional Vigils of the Apostles
• How to Live A Liturgical Life

Fasting Calendars (in JPG and ICS Format):

• 2024 Traditional Catholic Fasting and Abstinence Calendar
• 2023 Traditional Catholic Fasting and Abstinence Calendar
• 2022 Traditional Catholic Fasting and Abstinence Calendar

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The (3) Basilicas of Chicago

Chicago's three basilicas: St. Hyacinth, Our Lady of Sorrows, and Queen of All Saints

Our Lady of Sorrows, Chicago's first basilica, seats 1,200 people beneath a soaring, barrel-vaulted coffered ceiling that rises 80 feet from the marble floor. The nave is 65 feet wide and features more than 1,100 ornate gold-leaf panels. An English Baroque-style steeple turns this Renaissance-Revival church into a local landmark. It once had a twin steeple that was destroyed by lightning. It was the first of Chicago's three basilicas.

The Parish of Our Lady of Sorrows was founded in 1874 by three Servants of Mary (Servites): Fathers Austin Morini and Andrew Venturi, and Brother Joseph Camera.  The Bishop of Chicago, Right Reverend Thomas Foley, enthusiastically approved their dream of a sanctuary where the Blessed Virgin could comfort her people and honor her Divine Son.

Within that first year, a plot of farmland was acquired on the city’s far West Side, and a brick church was built.  It was 102 feet long, 38 feet wide, and two stories high.  Midnight Mass was held inside on Christmas Eve, 1874.  In the following year, the little church, on the site of today’s Servite monastery, was beautifully frescoed.

See more photos on the ACL Instagram

Soon a much larger church was needed, and on June 17, 1890, the ground was broken for the Italian Renaissance-style church we see today.   The building was opened for Masses within months, under a temporary roof, while the walls had reached only half of their eventual height.  It was not until January 5, 1902, that the great church could be dedicated. When improvements were made to the lower church, Father James M. Keane compiled a booklet of prayers to be used in a new service that would take advantage of this basement shrine.  On January 8, 1937, the Sorrowful Mother Novena began an era that would establish Chicago’s Our Lady of Sorrows as a Marian Shrine of national and international fame.   Through the 1940’s and into the 1950’s the Great Novena filled the church weekly in up to 38 separate services.  The Novena spread to over 2300 additional parishes at the peak of its popularity. In 1941, an excellent video narrated by Archbishop Fulton J Sheen on the theology of the Traditional Latin Mass was filmed at Our Lady of Sorrows and is still accessible on YouTube.

In 1956, Pope Pius XII granted to Our Lady of Sorrows National Shrine the title of Basilica, and this honor was celebrated all throughout the following year with special pilgrimages. The Novena is still celebrated weekly, and the Basilica is increasingly being recognized for the splendor of its architecture, and the history it has witnessed.  Tragically, the upper stages of the Western tower were lost to fire in 1984.  But the interior and the exterior brickwork have benefited from periodic and ongoing restoration in recent years, resulting in a shrine that is breathtaking to many who enter for the first time. Like Lourdes,  or Czestochowa, or Fatima, or the Shrine of Our Lady of Guadalupe……Our Lady of Sorrows remains a foyer of Heaven, where the Blessed Virgin seems close enough to surprise us with the rustle of her veil.

Sadly the church is located in a more dangerous area of Chicago and as such is often closed to visitors. We pray for a restoration of this church back to the Tridentine Mass, the return of Catholics practicing their Faith at Daily Mass, and an end to violence and crime in Chicago and everywhere.

See more photos on the ACL Instagram

Queen of All Saints is another one of the three basilicas in Chicago, IL. This one is located in the upper-middle-class Sauganash neighborhood.

The church, designed in a Neo-Gothic style by Meyer and Cook, was completed in 1960. The large window over the choir loft features eight different shrines of the Virgin Mary: Our Lady of Czestochowa, Our Lady of Knock, Our Lady of Einsiedeln, Our Lady of the Snows, Our Lady of La Salette, Our Lady of Guadalupe, Our Lady of Lourdes and Our Lady of Fatima. This display alludes to the theme of the universality of the Catholic Church by highlighting that although these shrines are particular to a certain country or culture, Devotion to the Virgin Mary bridges over all these barriers, bringing together the different ethnic groups living in the Sauganash area of Forest Glen.

In 1962, in recognition of the historical, architectural, and religious significance of the church and the parish, the church was elevated to the dignity of a Basilica. This is a papal honor given only to a select few churches, only three in the Archdiocese of Chicago.

The baptistry stained glass windows include scenes of the Treaty of Chicago in 1835, the agreement mediated by Billy Caldwell/Chief Sauganash which cleared the way for the expansion of the City of Chicago and which was signed just a few blocks from the Basilica. The baptistry windows also show the baptism of the children of Billy Caldwell/Chief Sauganash by Father Baden, the first priest ordained in the United States.

See more photos on the ACL Instagram

St. Hyacinth is the third of Chicago's three basilicas. It is located in the Avondale neighborhood and is a prime example of the Polish Cathedral style of churches in both its opulence and grand scale. Along with such monumental religious edifices as St. Mary of the Angels, St. Hedwig's, and St. Wenceslaus, it is one of the many monumental Polish churches visible from the Kennedy Expressway.

Founded in 1894 by Resurrectionsists from the city's first Polish parish, St. Stanislaus Kostka, St. Hyacinth became the center of Chicago's most well-known Polish Patch, Jackowo. The parish has been intimately tied in with Chicago's Polish immigrants, particularly those who arrived in the Solidarity and post-Solidarity waves of Polish migration to Chicago in the 1980s. On June 26, 2003, John Paul II granted the designation of a minor basilica, the third church in Illinois to achieve this status. On November 30, 2003, Cardinal Francis George OMI, officially proclaimed St. Hyacinth Church a basilica of the Archdiocese of Chicago. The 1999 film Stir of Echoes was partly filmed at St. Hyacinth Basilica.

St. Hyacinth of Poland was born in 1185 in what was then Upper Silesia (today modern Poland).  He was a relative and possibly the brother of Blessed Ceslas Odrowaz. St. Hyacinth was educated in both law and Sacred Studies and studied in the illustrious cities of Krakow, Prague, Paris, and Bologna.  Despite his education, he was first and foremost a holy priest.  After his ordination to the Sacred Priesthood of Jesus Christ, he worked to reform convents in his native country. While on a trip to Rome with Bishop Ivo Konski, his uncle, he witnessed the glorious Patriarch St. Dominic perform a miracle that changed his life.  He became a personal friend of St. Dominic and then one of the first Dominicans. In fact, he was the first Polish Dominican and he brought the Order to Poland.  He was prolific in his work, evangelizing throughout Poland, Pomerania, Lithuania, Sweden, Norway, Denmark, Scotland, Russia, Turkey, and Greece. During an attack on a monastery, Hyacinth managed to save a crucifix and statue of Mary, though the statue weighed far more than he could normally have lifted; the saint is usually shown holding these two items. Hyacinth never served as provincial nor even a prior, but toiled as a simple friar, focusing on the internal and external missions facing the Polish Dominicans: to deepen their own faith, and to spread it through Poland.

Make it a point if you are a native Chicagoan or a visitor to explore some of these beautiful places, all of which are located well outside of the Loop and far from the usual tourist spots.

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Pray the Office of the Dead for the Poor Souls

The Office of the Dead is prayed by all on All Souls Day. However, you may also pray the Office of the Dead any other day of the year. The Office of the Dead on other days would be prayed in addition to the day's office. After Matins and Lauds for the day, you would pray the Office of the Dead's Matins and Lauds.  After Vespers for the day, you would pray Vespers from the Office of the Dead.  So, please feel free to pray this Office often for the Poor Souls, especially in November, with the intention of applying any merits and indulgences to them.

You may pray the Office of the Dead online at Divinum Officium for free now by clicking here and selecting "Defunctorum" in the bottom right.

Here follows Vespers from the Office of Dead:

Ant. I will walk before the Lord * in the land of the living.

Psalm 114

I am well pleased, because the Lord hath heard * the voice of my prayer; Because he hath inclined his ear unto me; * therefore will I call upon him all my days. The sorrows of death compassed me round about, * and the perils of hell gat hold upon me. Sorrow and trouble did I find; * then called I upon the Name of the Lord. O Lord, deliver my soul : * gracious is the Lord, and righteous; yea, our God is merciful. The Lord preserveth the simple: * I was brought low, and he delivered me. Return unto thy rest, O my soul; * for the Lord hath dealt bountifully with thee. For he hath delivered my soul from death, * mine eyes from tears, and my feet from falling.

I will walk before the Lord * in the land of the living. 

Eternal rest * grant unto them, O Lord. And let perpetual light * shine upon them.

Ant. I will walk before the Lord * in the land of the living.

Ant 2. Woe is me, O Lord, * that I am constrained to dwell among them that are enemies unto peace.

When I was in trouble, I called upon the Lord, * and he heard me. Deliver my soul, O Lord, from lying lips, * and from a deceitful tongue.What reward shall be given or done unto thee, thou false tongue? * even mighty and sharp arrows, with hot burning coals.Woe is me, that I am constrained to dwell with Meshech, * and to have my habitation among the tents of Kedar! My soul hath long dwelt among them * that are enemies unto peace. I labour for peace; but when I speak unto them thereof, * they make them ready to battle. Eternal rest * grant unto them, O Lord. And let perpetual light * shine upon them.

Ant 2. Woe is me, O Lord, * that I am constrained to dwell among them that are enemies unto peace.

Ant 3. The Lord shall preserve thee * from all evil ; yea, it is even he that shall keep thy soul.

I have lifted up mine eyes unto the hills; * from whence cometh my help. My help cometh even from the Lord, * who hath made heaven and earth. May he not suffer thy foot to be moved; * neither let him slumber that keepeth thee. Behold, he that keepeth Israel * shall neither slumber nor sleep. The Lord is thy keeper, the Lord is thy defence * upon thy right hand. The sun shall not burn thee by day, * neither the moon by night. The Lord shall preserve thee from all evil; * yea, it is even he that shall keep thy soul. The Lord shall preserve thy going out, and thy coming in, * from this time forth for evermore. Eternal rest * grant unto them, O Lord. And let perpetual light * shine upon them.

Ant 3. The Lord shall preserve thee * from all evil ; yea, it is even he that shall keep thy soul.

Ant 4. If thou, Lord, wilt be extreme * to mark what is done amiss, O Lord, who may abide it?

Out of the depths I have cried unto thee, O Lord; * Lord, hear my voice. O let thine ears be attentive * to the voice of my supplication. If thou, O Lord, shalt observe our iniquities, * Lord, who may endure it? For with thee there is merciful forgiveness : * and by reason of thy law, I have waited for thee, O Lord. My soul hath relied on his word * my soul hath hoped in the Lord. From the morning watch even until night : * let Israel hope in the Lord. Because with the Lord there is mercy, * and with him plentiful redemption. And he shall redeem Israel * from all his iniquities. Eternal rest * grant unto them, O Lord. And let perpetual light * shine upon them.

Ant 4. If thou, Lord, wilt be extreme * to mark what is done amiss, O Lord, who may abide it?

Ant 5. Despise not, O Lord, * the works of thine own hands.

I will give thanks unto thee, O Lord, with my whole heart; * for thou hast heard the words of my mouth. Even before the Angels will I sing praise unto thee, * I will worship toward thy holy temple, and I will give glory unto thy Name. Because of thy loving-kindness and truth; * for thou hast magnified thy holy Name above all things. In what day soever I shall call upon thee, hear thou me; * thou shalt endue my soul with much strength. May all the kings of the earth give glory unto thee, O Lord; * for they have heard all the words of thy mouth. Yea, they shall sing in the ways of the Lord, * for great is the glory of the Lord. For the Lord is high, yet looketh he upon the lowly; * and the high he knoweth them afar off. Though I walk in the midst of tribulation, yet shalt thou quicken me; * and thou hast stretched forth thy hand upon the furiousness of mine enemies, and thy right hand hath saved me. The Lord shall render for me; * yea, thy mercy, O Lord, endureth for ever; despise not then the works of thine own hands. Eternal rest * grant unto them, O Lord. And let perpetual light * shine upon them.

Ant 5. Despise not, O Lord, * the works of thine own hands.

V. I heard a voice from heaven, saying unto me.

R. Blessed are the dead, which die in the Lord.

Magnificat Ant: All * that the Father hath given unto me shall come unto me, and him that cometh unto me I will in no wise cast out.

My soul doth magnify the Lord, † * and my spirit hath rejoiced in God my Saviour. For he hath regarded * the lowliness of his handmaiden. For behold, from henceforth * all generations shall call me blessed. For he that is mighty hath magnified me; * and holy is his Name. And his mercy is on them that fear him * throughout all generations. He hath shewed strength with his arm; * he hath scattered the proud in the imagination of their hearts. He hath put down the mighty from their seat, * and hath exalted the humble and meek. He hath filled the hungry with good things; * and the rich he hath sent empty away. He remembering his mercy hath holpen his servant Israel; * as he promised to our forefathers, Abraham and his seed for ever. 

Eternal rest * grant unto them, O Lord. And let perpetual light * shine upon them.

Magnificat Ant: All * that the Father hath given unto me shall come unto me, and him that cometh unto me I will in no wise cast out.

Our Father ...

V. From the gates of hell.

R. Deliver his soul, O Lord.

V. May he rest in peace.

R. Amen.

V. O Lord, hear my prayer.

R. And let my cry come unto thee.

V. The Lord be with you.

R. And with thy spirit.

Let us pray.

O God, who art thyself at once the Maker and the Redeemer of all thy faithful ones, grant unto the souls of thy servants and handmaids remission of all their sins, making of our entreaties unto our great Father a mean whereby they may have that forgiveness which they have ever hoped for. Who livest and reignest with God the Father in the unity of the Holy Spirit, one God, world without end. R. Amen

V. Eternal rest grant unto them, O Lord.

R. And let perpetual light shine upon them.

V. May they rest in peace.

R. Amen.

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Depicting Saints Together Who Had No Earthly Connection

Madonna Enthroned with Angels, St. Apollonia, St. Augustine, St. Catherine, St. Joseph, St. Grata, St. Philip Benizzi and St. Barbara

In honor of the great celebration of All Saints, I thought it was appropriate to reflect on the Communion of Saints now in Heaven. While on earth many of the saints did not know one another - as they came from different places and different time periods in history - they are presented today united in Heaven in praising and glorifying God. 

When on a recent visit to the Pinacoteca di Brera in Milan, I noticed for the first time how artists would frequently paint saints together who had no earthly connection. They were not contemporaries. They did not live or die together. They were not related. In fact, many of them are not even liturgically commemorated together. Stripping out those instances, the number of saints painted together is still rather large and serves as a nice meditation of how we - should we make it to Heaven - hope to join in their number and their Communion, though the ages have separated us from overlapping on earth with them.

Here are some examples:

Sts. Peter and Dorothy

Virgin and Child with Ss Dominic and Hyacinth (though both from the same Order)

Sts. Anthony, Cornelius, and Cyprian

Madonna and Child with St. James of Galicia and St. Helena

Coronation of the Virgin with Saints Francis and the Benedict

Madonna and Child in Glory with St. Bartholomew, St. John the Baptist, St. Albert, and St. Jerome

Madonna and Child with Saints Lawrence, Nicholas, and Francis of Rome

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Who May Receive Holy Communion?

If someone is planning to receive our Lord in Holy Communion at Mass, there are several requirements to keep in mind:

1. You must be a baptized Catholic who has already made his/her First Holy Communion.

2. You must not have ANY mortal sin on your soul that has not been absolved in Sacramental Confession. To receive Holy Communion in the state of sin without SACRAMENTAL confession is a sacrilege and a most serious sin. You will get no graces from Holy Communion if you do - only the most severe punishments. This was made manifestly clear in Canon 856 of the 1917 Code of Canon Law. St. Cyril of Alexandria explains further the gravity when he says, “They who make a sacrilegious Communion receive Satan and Jesus Christ into their heart.  Satan, that they may let him rule, and Jesus Christ that they may offer Him in sacrifice to Satan.”

3. Observe the Eucharistic Fast before Holy Communion

4. Pay attention at Mass and be especially devout from the time of the Offertory through the Consecration and until the Priest's Communion at the end of the Canon.

5. Approach Holy Communion reverently, dressed modestly and desiring to receive our Lord who you profess is present in the Eucharistic Host in His Body, Blood, Soul, AND Divinity under the appearance (but not substance) of bread. You must receive Holy Communion reverently as well.

6. And you must approach the Sacred Altar with a proper intention. We must have a “right and pious intention.” St. Pius X lists several intentions which are not right and pious. They include approaching the altar to receive “through habit, or vanity, or human reasonings.” Thus, receiving Holy Communion just because everyone else is receiving or because we do so only to appear holy to others is not with the right intention. On the contrary, St. Pius X summarizes a right and pious intention as one that seeks “to satisfy the pleasure of God, to be joined with Him more closely in charity and to oppose one’s infirmities and defects with that divine remedy.”

Beyond these necessary conditions, St. Pius X set forth, especially for those who sought to receive Holy Communion very regularly – even daily – more perfect dispositions to strive for when he wrote: “It is especially expedient that those who practice frequent and daily communion be free from venial sins, at least from such as are fully deliberate, and any affection thereto.” As theologians have commented subsequently, there is a difference between venial sins that are fully deliberate and those venial sins that are not fully deliberate, and which we frequently call imperfections. 

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Observe the Anniversary of the Consecration of a Church

Consecration Cross on the Wall at St. John Cantius (Chicago, IL)

Traditionally, the anniversary of the consecration of a diocese’s cathedral is observed as a significant feastday in churches throughout the diocese. Written in 1908, the Catholic Encyclopedia underscores the importance of this anniversary:

“The anniversary of the consecration is kept solemnly as a double of the first class with an octave each recurring year, until the church falls into ruin or is profaned...Besides the anniversary of the consecration of individual or parish churches, the anniversary of the consecration of the cathedral of a diocese is celebrated as a double of the first class with an octave by the secular clergy living within the limits of the cathedral city...” 

Sadly, Pope Pius XII in "Cum nostra hac aetate" on March 23, 1955, abolished 15 Octaves in addition to the Octave for the Dedication of a Church, and particular octaves for patrons of various religious orders, countries, and dioceses. While the 1962 Missal retains the actual anniversary day of a church or the cathedral as a First-Class Feast, few observe these venerable observances any longer. If more people were to keep the anniversary of our parish and our cathedral as days of celebration in our families, would that not bring us in greater connection to the Church as a whole? How many of us even know the anniversary date when our parish or cathedral was consecrated?

One venerable tradition connecting us to the consecration is the lighting of the consecration crosses. Each of the twelve places on the wall which were anointed as part of the consecration candle on the spot which are lit on the anniversary of the consecration. 

Catholic churches are no ordinary buildings. We do not honor churches because they are museums or art galleries or works of art in themselves. Catholic churches are specifically consecrated and set aside for the worship of the True God alone.

It is so important that we honor and protect Catholic churches and help fund the construction of beautiful ones since God Himself dwells in them. He is truly present on the altar and in the tabernacle. For this reason, Catholics should piously make the sign of the Cross even when they drive past one, out of respect for the Real Presence. And we should visit them and pray before our Lord present in the Tabernacle whenever possible. Honor God by honoring that which is consecrated to Him. Honor your parishes and help us build up the kingdom of God brick by brick as we rediscover our venerable traditions.

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