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Handbook of Christian Feasts & Customs
the duty of complete Sunday rest
366 pages, Hardcover
First published October 1, 1958
About the author
Francis X. Weiser
14 books5 followersRev. Father Francis (Franz) Xavier Weiser, SJ was born on March 21, 1901 in Vienna, Austria. Fr. Weiser entered the Society of Jesus on September of 1916 and was ordained on July 26, 1930 at Holy Trinity Church in Innsbruck, Austria.
He fled to the U.S. in the wake of the German annexation of his homeland in 1938 and later became an American citizen.
He served as pastor at St. Ann's Church in Buffalo, New York before coming to Holy Trinity (German) Church as associate pastor for four years. In 1943, Fr. Weiser was asked to shepherd Holy Trinity and was auxiliary chaplain for the German prisoners at Fort Devens during WWII. He was very active in various sodalities, unions, and movements for the youth.
Fr. Weiser, an intellectual of the first rank, earned doctorates in theology, philosophy, and psychology from the University of Innsbruck and another doctorate in theology from the Gregorian University in 1950. In his later years, he served as professor of philosophy and German at Emmanuel College (where he taught for eleven years), and as professor of ethics and theology at Boston College from 1961 to 1970.
Also a cultural historian, Fr. Weiser was concerned with the relationship of liturgy and the Christian life. He authored no fewer than twenty-two books, several of which dealt with traditional Catholic customs such as The Christmas Book, The Easter Book, The Holiday Book, and The Handbook of Christian Feasts and Customs. His first book, Das Licht der Berge (The Light on the Mountain), was translated into thirty languages. His books were not only instrumental in influencing people in the U.S., but also in Germany. In 1957 the President of the Federal Republic of Germany, Theodor Heuss, awarded Fr. Weiser the Order of Merit, First Class, for his outstanding contribution to the young people of Germany, and for his work in war relief.
He fled to the U.S. in the wake of the German annexation of his homeland in 1938 and later became an American citizen.
He served as pastor at St. Ann's Church in Buffalo, New York before coming to Holy Trinity (German) Church as associate pastor for four years. In 1943, Fr. Weiser was asked to shepherd Holy Trinity and was auxiliary chaplain for the German prisoners at Fort Devens during WWII. He was very active in various sodalities, unions, and movements for the youth.
Fr. Weiser, an intellectual of the first rank, earned doctorates in theology, philosophy, and psychology from the University of Innsbruck and another doctorate in theology from the Gregorian University in 1950. In his later years, he served as professor of philosophy and German at Emmanuel College (where he taught for eleven years), and as professor of ethics and theology at Boston College from 1961 to 1970.
Also a cultural historian, Fr. Weiser was concerned with the relationship of liturgy and the Christian life. He authored no fewer than twenty-two books, several of which dealt with traditional Catholic customs such as The Christmas Book, The Easter Book, The Holiday Book, and The Handbook of Christian Feasts and Customs. His first book, Das Licht der Berge (The Light on the Mountain), was translated into thirty languages. His books were not only instrumental in influencing people in the U.S., but also in Germany. In 1957 the President of the Federal Republic of Germany, Theodor Heuss, awarded Fr. Weiser the Order of Merit, First Class, for his outstanding contribution to the young people of Germany, and for his work in war relief.
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Displaying 1 - 4 of 4 reviews
June 9, 2019
Awesome book! Written from a Catholic perspective, but thoroughly treats Christian customs across all Christendom (Protestant, Catholic, and EO). I particularly appreciated the research on what traditions were pagan and influencing Christian ones, Christian ones influencing pagan, or completely separate traditions.
September 25, 2019
Excellently researched. Very well-written. I'd highly recommend this book as a companion to Fraser's The Golden Bough.
December 13, 2023
A CATHOLIC SCHOLAR LOOKS HISTORICALLY AT HOLIDAY CUSTOMS
Francis X. Weiser, S.J., wrote in the Foreword to the 1963 abridged edition of this book, “This book was written to explain the origin, history, development, and observance of our Christian feasts throughout the ‘Year of the Lord.’ In addition to the liturgical aspects of these feasts, their celebration in folklore is also presented… The book combines material of three previously published works (The Christmas Book, The Easter Book, and the Holyday book). Popular items of restricted interest contained in the three books … such as recipes, and poems, were omitted… This abridged edition has omitted all the footnotes that appeared in previous editions… The aim has been to keep this book as an historical explanation of general interest, and to retain the feasts that compromise the heart of the liturgy, and many of the customs and traditions that best symbolize these feasts.”
He notes, “In the New Testament there is no evidence that Christ or the Apostles immediately abolished the Sabbath. In fact, the Apostles for some years observed it along with other practices of the Old Testament (See Acts 18:4), while at the same time they celebrated Sunday as the new Christian day of worship (Acts 20:7).” (Pg. 12)
He states, “The early Christians in the Roman Empire could not… partake in … pagan celebrations in any way. On the other hand, the thought of prayer to God for His blessing upon sowing and harvest appealed as much… to the Christians as it did to the pagans… It is not surprising, then, that the Christians in Rome introduced such prayer seasons of their own at the time the empire was still pagan (third century). These prayer periods, although coinciding roughly with the pagan dates of celebration… did not imitate the heathen observance.” (Pg. 39-40)
He explains, “The Advent wreath originated a few hundred years ago among the Lutherans of eastern Germany. It probably was suggested by one of the many light symbols which were used in folklore at the end of November and beginning of December… The Christians in medieval times kept many of these light and fire symbols alive as popular traditions of ancient folklore. In the sixteenth century the custom started of using such lights as a religious symbol of Advent in the houses of the faithful…” (Pg. 55)
He notes, “Soon after the end of the great persecution, about the year 330, the Church in Rome definitely assigned December 25 for the celebration of the birth of Christ… No official reason has been handed down in ecclesiastical documents for the choice of this date. Consequently, various explanations have been given to justify the celebration of the Lord’s nativity on this particular day. Some early Fathers and writers claimed that December 25 was the actual date of Christ’s birth, and that the authorities in Rome established this fact from the official records of the Roman census that had been taken at the time of the Saviour’s birth… Another explanation, which is the most probable one, and held by most scholars in our time is this: the choice of December 25 was influenced by the fact that from the time of Emperor Aurelian (275), had celebrated the feast of the sun god (Sol Invictus…) on that day…. The popes seem to have chosen December 25 precisely for the purpose of inspiring the people to turn from worship of a material sun to the adoration of Christ the Lord… It is sometimes said that the Nativity is only a ‘Christianized pagan festival.’ However, the Christians of those early centuries were keenly aware of the difference between the two festivals---one pagan and one Christian---on the same day. The coincidence in the date, even if intended, does not make the two celebrations identical… The error of confusing Yule (solstice) and Christmas (the ‘Mass of Christ’), as if both celebrations had a common origin, occurs even in our time… While it is certainly true that some popular features and symbols of our Christmas celebration in the home had their origin in pre-Christian Yuletide customs, Christmas itself---the feast, its meaning and message---is in no way connected with any pagan mythology or Yule rite.” (Pg. 59-61)
He says, “A great number of beautiful American carols were introduced in the last century… These American carols are quite different from the average English Christmas songs of the past centuries because they reflect a religious spirit while most early English carols praise only the external pleasures of feasting, reveling, and general good will without direct reference to the nativity of Christ.” (Pg. 73-74)
He recounts, “The Child in the manger and various other representations of the story of Bethlehem have been used in church services from the first centuries… The crib in its present form and its use outside the church is credited to Saint Francis of Assisi. He made the Christmas crib popular through his famous celebration at Greccio, in Italy, on Christmas Eve 1223, with a Bethlehem scene including live animals.” (Pg. 76)
He explains, “During the sixteenth century the people in western Germany … began to combine the two symbols that they had in their homes on December 24---the Paradise tree with the Christmas light…. They took first the glass balls and tinsel from the wooden pyramid and put them on the Paradise tree… The ‘star of Bethlehem’ was transferred from the pyramid to the top of the tree… During the seventeenth century the lights were also transferred to the tree. Thus our modern Christmas tree came into being.” (Pg. 80-81)
He reports, “When the Dutch came to America and established the colony of New Amsterdam, their children enjoyed the traditional ‘visit of Saint Nicholas’ on December 5… Later, when England took over the colony and it became New York, the kindly figure of Sinter Klass (pronounced like Santa Claus) soon aroused among the English children the desire of having such a heavenly visitor come to their homes. The English settlers were glad and willing to comply with the anxious wish of their children. However, the figure of a Catholic saint and bishop was not acceptable in their eyes, especially since many of them were Presbyterians… The dilemma was solved by transferring the visit of the mysterious man to whom the Dutch called Santa Claus from December 5 to Christmas… Here, then, is the true origin of our ‘Santa Claus.’ … With the Christian saint whose name he still bears, however, this Santa Claus has really nothing to do. The fairy tale of Santa Claus will not be abolished easily… nor does it seem necessary.” (Pg. 84-85)
He says, “Epiphany… started as a feast of the Lord’s nativity celebrated on the day of the winter solstice in Egypt, which was twelve days behind the Julian calendar. This festival also included the commemoration of the Magi’s visit and adoration.” (Pg. 93)
Of the three Kings/Magi, he states, “The Gospel does not tell us how many they were. The Christians in the Orient had an old tradition of twelve Magi. In early paintings and mosaics they are represented as two, three, four, and even more. In the occidental Church a slowly spreading tradition put their number at three. It does not seem to have any historical foundation, but was probably based on the fact of the threefold presents.” (Pg. 96)
This book will interest Christians (and not just Catholics) studying the origin and development of Christmas traditions.
Francis X. Weiser, S.J., wrote in the Foreword to the 1963 abridged edition of this book, “This book was written to explain the origin, history, development, and observance of our Christian feasts throughout the ‘Year of the Lord.’ In addition to the liturgical aspects of these feasts, their celebration in folklore is also presented… The book combines material of three previously published works (The Christmas Book, The Easter Book, and the Holyday book). Popular items of restricted interest contained in the three books … such as recipes, and poems, were omitted… This abridged edition has omitted all the footnotes that appeared in previous editions… The aim has been to keep this book as an historical explanation of general interest, and to retain the feasts that compromise the heart of the liturgy, and many of the customs and traditions that best symbolize these feasts.”
He notes, “In the New Testament there is no evidence that Christ or the Apostles immediately abolished the Sabbath. In fact, the Apostles for some years observed it along with other practices of the Old Testament (See Acts 18:4), while at the same time they celebrated Sunday as the new Christian day of worship (Acts 20:7).” (Pg. 12)
He states, “The early Christians in the Roman Empire could not… partake in … pagan celebrations in any way. On the other hand, the thought of prayer to God for His blessing upon sowing and harvest appealed as much… to the Christians as it did to the pagans… It is not surprising, then, that the Christians in Rome introduced such prayer seasons of their own at the time the empire was still pagan (third century). These prayer periods, although coinciding roughly with the pagan dates of celebration… did not imitate the heathen observance.” (Pg. 39-40)
He explains, “The Advent wreath originated a few hundred years ago among the Lutherans of eastern Germany. It probably was suggested by one of the many light symbols which were used in folklore at the end of November and beginning of December… The Christians in medieval times kept many of these light and fire symbols alive as popular traditions of ancient folklore. In the sixteenth century the custom started of using such lights as a religious symbol of Advent in the houses of the faithful…” (Pg. 55)
He notes, “Soon after the end of the great persecution, about the year 330, the Church in Rome definitely assigned December 25 for the celebration of the birth of Christ… No official reason has been handed down in ecclesiastical documents for the choice of this date. Consequently, various explanations have been given to justify the celebration of the Lord’s nativity on this particular day. Some early Fathers and writers claimed that December 25 was the actual date of Christ’s birth, and that the authorities in Rome established this fact from the official records of the Roman census that had been taken at the time of the Saviour’s birth… Another explanation, which is the most probable one, and held by most scholars in our time is this: the choice of December 25 was influenced by the fact that from the time of Emperor Aurelian (275), had celebrated the feast of the sun god (Sol Invictus…) on that day…. The popes seem to have chosen December 25 precisely for the purpose of inspiring the people to turn from worship of a material sun to the adoration of Christ the Lord… It is sometimes said that the Nativity is only a ‘Christianized pagan festival.’ However, the Christians of those early centuries were keenly aware of the difference between the two festivals---one pagan and one Christian---on the same day. The coincidence in the date, even if intended, does not make the two celebrations identical… The error of confusing Yule (solstice) and Christmas (the ‘Mass of Christ’), as if both celebrations had a common origin, occurs even in our time… While it is certainly true that some popular features and symbols of our Christmas celebration in the home had their origin in pre-Christian Yuletide customs, Christmas itself---the feast, its meaning and message---is in no way connected with any pagan mythology or Yule rite.” (Pg. 59-61)
He says, “A great number of beautiful American carols were introduced in the last century… These American carols are quite different from the average English Christmas songs of the past centuries because they reflect a religious spirit while most early English carols praise only the external pleasures of feasting, reveling, and general good will without direct reference to the nativity of Christ.” (Pg. 73-74)
He recounts, “The Child in the manger and various other representations of the story of Bethlehem have been used in church services from the first centuries… The crib in its present form and its use outside the church is credited to Saint Francis of Assisi. He made the Christmas crib popular through his famous celebration at Greccio, in Italy, on Christmas Eve 1223, with a Bethlehem scene including live animals.” (Pg. 76)
He explains, “During the sixteenth century the people in western Germany … began to combine the two symbols that they had in their homes on December 24---the Paradise tree with the Christmas light…. They took first the glass balls and tinsel from the wooden pyramid and put them on the Paradise tree… The ‘star of Bethlehem’ was transferred from the pyramid to the top of the tree… During the seventeenth century the lights were also transferred to the tree. Thus our modern Christmas tree came into being.” (Pg. 80-81)
He reports, “When the Dutch came to America and established the colony of New Amsterdam, their children enjoyed the traditional ‘visit of Saint Nicholas’ on December 5… Later, when England took over the colony and it became New York, the kindly figure of Sinter Klass (pronounced like Santa Claus) soon aroused among the English children the desire of having such a heavenly visitor come to their homes. The English settlers were glad and willing to comply with the anxious wish of their children. However, the figure of a Catholic saint and bishop was not acceptable in their eyes, especially since many of them were Presbyterians… The dilemma was solved by transferring the visit of the mysterious man to whom the Dutch called Santa Claus from December 5 to Christmas… Here, then, is the true origin of our ‘Santa Claus.’ … With the Christian saint whose name he still bears, however, this Santa Claus has really nothing to do. The fairy tale of Santa Claus will not be abolished easily… nor does it seem necessary.” (Pg. 84-85)
He says, “Epiphany… started as a feast of the Lord’s nativity celebrated on the day of the winter solstice in Egypt, which was twelve days behind the Julian calendar. This festival also included the commemoration of the Magi’s visit and adoration.” (Pg. 93)
Of the three Kings/Magi, he states, “The Gospel does not tell us how many they were. The Christians in the Orient had an old tradition of twelve Magi. In early paintings and mosaics they are represented as two, three, four, and even more. In the occidental Church a slowly spreading tradition put their number at three. It does not seem to have any historical foundation, but was probably based on the fact of the threefold presents.” (Pg. 96)
This book will interest Christians (and not just Catholics) studying the origin and development of Christmas traditions.
September 8, 2022
This book was very helpful, my wife and I look forward to using this book and entering more deeply into the traditional liturgical life.
Displaying 1 - 4 of 4 reviews