CHAPTER I: On Feasts to Be Sanctified in General

St. Thomas, 2.2, q. 122; St. Alphonsus, III, 263; ed. G., I, p. 545; Suarez, de Relig., t. II, l. 2; Salmant., tr. 23; Aertnys, l. III, n. 113; Lehmkuhl, I, n. 701; Tanquerey, I, n. 1006; Zeitschr. fur kath. Theol., 1913, p. 563; Koch, Moraltheol., § 117; Vermeersch, Quaest. de Virt. Relig. et Piet. (1912), q. 1, c. 3, n. 108; Villien, Hist. des command. de l'Eglise, ch. 4.

Four things must be investigated: 1. By what law the sanctification of feasts is prescribed. 2. Whom this law obliges. 3. On what days the law urges. 4. To what this law obliges.

652. PRINCIPLES. I. The precept of sanctifying certain days, insofar as it wills that some time be spent on divine worship, is natural; but insofar as it determines the time and manner of worshiping God, it is ecclesiastical. Thus commonly with the Roman Catechism (l. c., n. 4) and St. Thomas (l. c., a. 4 ad 1).

It is said, 1. It is natural, or moral, as St. Thomas explains: "It is moral indeed," he says, "as regards this, that man deputes some time of his life for being free for divine things. For there is in man a natural inclination to this, that some time be deputed to each necessary thing: as to bodily refreshment, sleep, and other things of this sort. Whence also to spiritual refreshment, by which the mind of man is refreshed in God, according to the dictate of natural reason, man deputes some time. And thus to have some time deputed for being free for divine things falls under the moral precept": by which reason it is placed among the precepts of the Decalogue.

2. It is ecclesiastical, etc. Concerning this there seems no need to doubt, and we follow D. Thomas (2.2, q. 122, a. 4 ad 4), St. Antoninus (P. 2, tit. 9, c. 7, v. Succedit), St. Bonaventure (in 3, D. 37), and others whose names can be seen apud St. Alphonsus (III, n. 265; ed. G., I, p. 547). The reason: sanctification of the Lord's day succeeded to the ceremonial law of the Sabbath, which, although instituted by divine law, nevertheless, insofar as it was positive, was abrogated. Therefore the Roman Catechism rightly attributes the institution of the Lord's day to ecclesiastical right (de 3 Praec., n. 18). See Lehmkuhl, I, n. 702. Cf. what Preseren holds concerning this matter (Zeitschr. fur kath. Theol., 1913, p. 563 ff.); Vermeersch, l. c., n. 112.

Some moderns defend another opinion, which sounds thus: It is a natural precept that some time be deputed to divine worship; it is of divine law that one day out of seven be sanctified; it is of ecclesiastical law that God be worshiped on such a day and in such a manner. Thus Schmid, Linz. Quart. Schr., 1900, p. 12; Noldin, II, n. 260; Ami du Cl., General Table, 1899-1908, p. 266. - It cannot be denied that the text Gen., II, 2 ff.; Exod., XVI, 23; XX, 8-11 supports this opinion. Cf. Cornelius a Lapide in Exod., XII, 16; Mgr. Pie, Oeuvres, III, p. 352. Yet these arguments cannot weaken the reasons proposed above; for the question is whether the rest of the seventh day is more than an exemplar of order in the week. Practically we do not adhere to this opinion, because in a straight path it will oblige all those who could not sanctify the Lord's day by reason of necessary labor, to sanctify a ferial day, and thus satisfy divine law. But no one will admit this as certain. See St. Alphonsus, VI, n. 297; ed. G., III, p. 274.

From these things it is inferred: a) They sin against the law of nature who spend no time through the year on divine things.

b) The Pope cannot dispense that there be no festive day deputed to divine worship: for thus the fulfillment of the natural precept among private persons would be exposed to danger, and especially the public worship necessarily to be exhibited to God by any society whatsoever would cease.

c) Speaking absolutely, the Pope could decree that observance of the Lord's day should endure only for some hours, and that servile works should be licit. But sufficient reason that such a general dispensation become licit is scarcely given. - For the rest, history teaches that the rest of one day after six days of labor is necessary both for mind and body, and that from the origin of the world all things were ordered thus. The Legislator must attend to these things (Tanquerey, II, p. 583).

Note. Although the precept of sanctifying feasts is ecclesiastical, it does not follow from this that Bishops can institute feasts at will. Urban VIII commends to them (Const. Universa, Sept. 13, 1642, § 3), on account of many inconveniences which are perhaps accustomed to arise, that they abstain from introducing new feasts. If they wish to introduce any, let them be of Saints, not of Blessed; if any must be perpetual, let the consent of the clergy and people accede (III, 266; ed. G., I, p. 547).

653. II. The precept of sanctifying feasts obliges, under grave matter, all the faithful possessed of reason, at least after the seventh year. This is evident both from the nature of the thing and from the 52nd proposition condemned by Innocent XI: "The precept of observing feasts does not oblige under mortal sin, scandal being set aside, if contempt is absent."

From this you will conclude: 1. It is not licit to impose labors on heretics on a feast day; for they are faithful, and here it is a question of an ecclesiastical law which protects the exercise of social religion. Heretics, of themselves, would be held to assist at Mass. Yet recall what we said above n. 198.

2. The non-baptized, the perpetually insane, do not sin if they do not observe ecclesiastical law. Therefore it is licit to burden non-baptized persons with servile works, whatever some say. Cf. St. Alphonsus, III, n. 271; ed. G., I, p. 551; Ami du Cl., vol. 18, p. 1026. Yet the master would sin who imposed so great labors on them that no time would be available for worshiping God (Lehmkuhl, I, n. 702).

654. III. The precept of sanctifying certain days extends to the Lord's day and all feast days. It is most certain from many documents and the perpetual tradition of the Church. For it pleased the Church of God that the worship and celebration of the Sabbath day be transferred to the Lord's day: a) because on that day Christ the Lord, our light and life, rose from the dead; whence the Apostles wished it to be called the Lord's day; b) because on the same day the creation of the world had its beginning, and the Holy Spirit was given to the disciples; c) lest Christians communicate with Jews in the time of feasts (Catech. Rom., l. c., n. 18).

As regards feast days now to be observed, hold the following:

1. All feasts which in some kingdom were established by special convention with the Holy See still remain obligatory in those regions. Benedict XIII promulgated particular indults for Spain, Benedict XIV for Sicily and Austria, Clement XIV for Bavaria, Pius VI for the dioceses of Prussia and Poland, Pius VII for France and Belgium, Leo XIII for North America.

2. Urban VIII, besides Lord's days, had instituted thirty-six feast days, to which Clement XI added one in honor of the Immaculate Conception of the Blessed Virgin Mary. - But now, for the whole Christian world, after the Constitution of Pius X, Supremae Disciplinae (A. A. S., III, p. 306), only the following days are to be considered as festive days: the Nativity of Our Lord Jesus Christ, Circumcision, Epiphany, and Ascension; the Immaculate Conception and Assumption; the feast of the Apostles Peter and Paul and of All Saints. Therefore on these days the third precept is in force, just as on Lord's days. Other feasts which have been suppressed are to be celebrated without cessation from work¹ (A. A. S., III, p. 351; IV, p. 340).

3. By force of the newest law, feasts sanctioned from vow or from an established ordinance confirmed even by ecclesiastical authority have been struck from the number of feasts with obligation of hearing Mass. S. C. Conc., Aug. 8, 1911 (A. A. S., III, p. 391).

4. If in some region, at the petition of the Bishops of the place, the Holy See has conceded that ancient feasts be preserved, so that they oblige in each forum, one must stand by this law.² Likewise, if in some region, for example in Holland, there are feasts of one precept only, by which only assistance at Mass obliges. Cf. Sweens, Theol. mor. fund., p. 276, note.

5. If the feasts mentioned above fall on a day on which fasting or abstinence would have to be observed, the obligation of fasting or abstinence is removed. The same is extended to feasts of patrons which would be celebrated solemnly with the concourse of the people, although the ecclesiastical precept as regards them has been abolished by the new law (A. A. S., ibid.). Indeed, the faculty is conceded to Bishops of dispensing from fasting and abstinence occurring on a suppressed feast, but solemnly celebrated (A. A. S., IV, p. 341). Dispensation conceded by Apostolic indult is extended to Religious, but not as regards the obligations of their own rule (A. A. S., IV, p. 627). Cf. n. 1243, q. 1.

655. Feasts suppressed from the former catalogue are the following: The two ferias after the Resurrection and Pentecost, the Solemnity of the Body of Christ, the Finding of the Holy Cross, the Purification, Annunciation, Nativity of the Blessed Virgin Mary, the feasts of St. John the Baptist and St. Joseph, March 19, the Dedication of St. Michael, the feasts of the twelve Apostles, of St. Stephen, the Holy Innocents, St. Lawrence Martyr, St. Sylvester, and St. Anne, finally the feasts of the Holy Patrons in regions and city. Of these, certain ones were until now to be transferred to the following Lord's day, but by a recent decree, Oct. 23, 1913, it is established: no feast, not even of the Lord, can be celebrated on the Lord's day, except the feast of the Holy Name of Jesus, from the first day to the fifth day of January. Feasts of the Dedication of one's own church are to be celebrated on the day assigned by the Ordinary (A. A. S., V, p. 450 and 458). Religious institutes enjoying their own Calendar are held only to local offices of the Dedication and Title of the cathedral church, and also to the more solemn feasts of the principal Patrons (A. A. S., VI, p. 118 and 382).

656. IV. The precept of sanctifying feast days obliges under grave matter to two things: to abstaining from servile works, and to hearing Mass.³ It is established both from c. 1, Licet de Feriis, and can. 64, Missas, dist. 1, de Consecr., and especially from the use and practice of the faithful; because the canons do not promulgate a new law, but rather suppose a law already in force. The reason for these things is that, on the one hand, man abstaining from labor furnishes an oblation from earthly goods, and by his rest fosters recollection of mind; but on the other, the Christian hearing Mass fulfills in a perfect manner the obligation of adoration and of his own sanctification.

Whence it is evident that all these things were rightly imposed under grave matter, and that this law is to be fulfilled by all.

Note. Priests satisfy by celebration in a due place. If they do not celebrate, they must hear Mass. - Nevertheless, on the day of the Nativity of the Lord, only one Mass must be heard. The time of fulfilling the obligation extends, according to ancient custom, from midnight to midnight.

657. Corollary. By force of the precept of the Church, the faithful, on feast days, are held to nothing else; and thus both the opinion of the Doctors and the persuasion of the timorous hold. Nevertheless, they will try to celebrate the Sabbath day, which Isaiah, 58, 13, calls delightful, in a perfect manner (Catech. Rom., de 3 Praec., n. 10).

Hence: 1. The faithful are not held to be present at a sermon. - Bishops and parish priests indeed must feed the people with salutary words (Conc. Trid., Sess. 24, c. 4, de Reform.); but from this it does not follow that all and individual faithful are held to hear a sermon. Yet the faithful often sin by not hearing a sermon or catechesis, whether by reason of scandal or contempt, or especially by reason of ignorance, with which many labor to their great spiritual detriment (III, 269).

2. There is, of itself, no obligation of assisting at vespers or evening benediction.¹ Nevertheless, the faithful are greatly to be exhorted that they assist; because otherwise that time is spent in offense of God, and the spiritual fervor of the people is diminished.

3. There is likewise, of itself, no obligation of internally worshiping God by acts of faith, hope, charity, etc.; for the end of the law, that is, sanctification of the soul, does not fall under precept, nor are we compelled to internal worship, but we are moved by the Holy Spirit. Thus the Angelic Doctor (2.2, q. 122, a. 4).