The Easter duty has seen some flux in church tradition. The Eucharistic Precept, as it’s formally called in the list of Church Precepts, was conceived in the 6th century as a way to ensure that the Sacrament of Holy Communion wouldn’t be neglected by the faithful. Early church councils enforced regional versions of the precept, which in one form mandated receiving communion three times annually: at Christmas, Easter, and Pentecost.

The Fourth Lateran Council (1215) reduced the mandate to once annually at Easter time, widening its application to the whole church. The Council of Trent and the Code of Canon Law restated this obligation. Ironically, the attempt to safeguard reception of the Eucharist by insisting on minimal participation had the opposite effect. Clergy preached on the evils of taking communion in a sinful state a little too effectively. Churchgoers developed a fear of receiving the Eucharist “unworthily.” Many were convinced they could never be in the proper state of grace to merit the privilege. Add to that the phenomenon of what we might call “mortal-sin creep”: in the hands of a number of confessors, venial sins got an automatic upgrade to fatal status.

It wasn’t until the 20th-century arrival of Pope Pius X, “the pope of frequent communion,” that Catholics returned to the sacrament more regularly. The Easter duty is again viewed properly as a minimal requirement rather than a recommendation.

What hasn’t always been clear in the Easter duty is the definition of Easter. Technically Easter is not a day on the church calendar so much as an Octave (eight-days-long feast) contained within a seven-week celebration. The latest Code of Canon Law (1983) defines the fulfillment of the Easter duty to the time from Palm Sunday to Pentecost Sunday. This period, from Holy Week through the Easter Season, offers an eight-week window to meet the obligation.

However, in the United States, the Eucharistic Precept can be fulfilled from the First Sunday of Lent until Trinity Sunday. Lent adds an additional five weeks; the time from Pentecost to Trinity Sunday, another week. Altogether, this opens 14 weeks of the church year to fulfillment of the Easter duty.

Many Catholics are under the impression that the Easter duty also requires going to Confession. While receiving the Sacrament of Reconciliation annually is certainly a good idea, it’s not part of the requirement.

Scripture: Psalm 119 (In praise of precepts and instructions); Proverbs 1:2-7; 4:13; 8:33; 10:17; 23:23; Mark 14:22-24; Matthew 26:26-28; Luke 22:14-20; John 6:27, 34- 35, 48-59; Romans 15:4; 1 Corinthians 11:23-27; 14:26; 1 Timothy 1:5

Books: 101 Questions & Answers on the Eucharist, by Giles Dimock, OP (Paulist Press, 2006)

The General Councils: A History of the Twenty-One Church Councils from Nicaea to Vatican II, by Christopher Bellitto (Paulist Press, 2002)

—By Alice Camille

VISION Vocation Network and its parent organization, the National Religious Vocation Conference, offer many great resources both for individuals discerning a vocation or for vocation promoters in parishes, schools, and campus ministry offices. We encourage you to take time to get familiar with the many features on our websites. 

Here are just a few quick links to get you started.

IN PRINT

The Annual VISION Religious Vocation Discernment Guide: Order here. Or read the digital edition.

Annual Prayer Card Bookmarks. Posters. Order here.

ONLINE

Articles on Prayer and Discernment and Religious Life

Spirituality Quiz

Celibacy Quiz

Vocation Match

Community Search

Vocations Basics handout | In Spanish | In French 

Vocation Prayers

Ways to Pray handout

Religious Life Timeline

Bold and Faithful: Meet Today's Religious storymap

NRVC store for additional vocation resources for vocation ministers

The pursuit of holiness isn’t an item guaranteed in the Constitution. But it is a quest worthy of our lives. What is holiness? Nothing less than the essence of God. The prophet Isaiah is the first to encounter God as the “Holy One,” which enables him to recognize his own unworthiness in God’s presence. The call “to be holy, as God is holy” issued in the Book of Leviticus means drawing even closer than Isaiah did, to unite with God utterly—to be as God is.

Intimidated? It’s a pretty challenging path. Yet it’s in keeping with everything else we seek as believers: wisdom, justice, peace, goodness, love. These are all aspects of God in which we are invited to take part. Why does God want us to share in the divine life? Because that’s who we really are and were created to be. Remember: We were first made in the image of God and later went astray; our quest for holiness is just a U-turn back to our original likeness.

So how do we get there from here? In the Old Testament, when called to be a holy nation, Israel is given the Law of Moses to assist in this new vocation. The law is understood not as simply a list of things to do or avoid doing but a lamp to illuminate God’s will. If our goal is to be like God, knowing God’s ways is essential.

Jesus provides his followers with a more compact instruction: Love God with all your heart, soul, mind, and strength, and love your neighbor as yourself. Love will teach us everything we need to know about being like God, for as Saint John says, “God is love.” Saint Paul also gives us a helpful rearview mirror in which to check our attempts at loving by telling us what love looks like in 1 Corinthians: “Love is patient, love is kind.”

Many of us don’t see ourselves donning a halo anytime soon. Even the canonized saints (“saint” comes from sanctus, Latin for “sacred” or “holy”) didn’t start out holy-card ready. But we don’t have to worry about that. The way to holiness is the work of love.

—By Alice Camille

Scripture
Exodus 19:6; Leviticus 19:2; Isaiah 6:1-7; Luke 10:27; 1 Corinthians 13:1-13;1 John 4:16

Websites
For more on saints: www.americancatholic.org/Features/Saints/faqs.asp; www.cin.org/saints.html; www.beliefnet.com/ep/patron-saints.asp.

Books

Holiness by William J. O’Malley, Maryknoll (Orbis Books)
Life and Holiness by Thomas Merton (Doubleday)

 

As early as the 2nd century, the Didache notes the practice of abstaining from meat on all Fridays of the year as a penitential observance recalling the crucifixion. There is no corresponding insistence on eating fish. It was Pope Nicholas I (9th c.) who made this practice binding under pain of mortal sin—and not because his family owned a fish market, as is sometimes suggested. Pope Innocent III (12th c.) made an exception for when Christmas falls on a Friday.

Thomas Aquinas considered meat, milk, and eggs all foods that incite desire. Fasting and abstinence were meant to bridle "the concupiscences of the flesh, which regard pleasures of touch in connection with food and sex.” Vegans might find incidental common cause with this doctor of the church.

It wasn't until 1966 that Pope Paul VI advised local church officials to modify the abstinence rule as they saw fit. That same year, U.S. Bishops issued the Pastoral Statement On Penance And Abstinence allowing a substitution of some other form of penance in place of abstinence on all Fridays except for those that occur in Lent. However, persons in good health between the ages of 14 and 59 must abstain from meat (and items made with meat) on Ash Wednesday, Good Friday, and lenten Fridays.

Some bishops or pastors make exceptions for St. Patrick's and/or St. Joseph's Day when they fall on lenten Fridays. In 2012, the U.S. bishops reconsidered reinstituting abstinence for all Fridays of the year, but preferred to make it optional to abstain on Friday for the intentions of life, marriage, and religious liberty. In 2010 the bishop of New Orleans reclassified alligator as a non-meat item on the menu.

The practice of abstinence from meat is intended as a penitential practice. Obviously, if you're wild about fish, that may not be the best substitution with which to observe the sacrifice. While fish, lobster and other shellfish are not categorized as meat and can be consumed without violating abstinence, indulging in a seafood buffet isn't in the spirit of a penitential act.

—Alice Camille

Scripture: Pss. 69:11; 109:24; Isa 58:3-12; Dan 9:3; Joel 2:12-17; Neh 1:4; 9:1;             Tobit 12:8; Judith 4:13; Esther 4:3; 9:31; Matt 6:16-18; 9:14-15; Lk 2:37; Acts 13:2-3; 14:23

Books: The Origins of Feasts, Fasts, and Seasons in Early Christianity - Paul Bradshaw and Maxwell Johnson (Collegeville, MN: Liturgical Press, 2011)

The Spirituality of Fasting: Rediscovery of a Christian Practice - Charles M.Murphy (Notre Dame, IN: Ave Maria Press, 2010)