All Souls' Day
|All Souls' Day|
All Souls' Day by William Bouguereau
|Also called||Feast of All Souls; Defuncts' Day; Commemoration of the Faithful Departed|
|Observed by||Catholics, Anglicans and some others|
|Liturgical Color||Violet (earlier, black)|
|Observances||Prayer for the departed, visits to cemeteries, special meals|
|Date||(West) 2 November
(East) Several times during the year
All Saints Day,
Day of the Dead
All Souls' Day is day of prayer for the dead, particularly but not exclusively one's relatives. In Western Christianity the annual celebration is now held on 2 November and is associated with All Saints' Day (1 November) and its vigil, Hallowe'en (31 October). In the liturgical books of the western Catholic Church (the Latin Church) it is called The Commemoration of All the Faithful Departed, is celebrated annually on 2 November, even if this date falls on a Sunday. In Anglicanism if is called Commemoration of All Faithful Departed and is an optional celebration. In the Eastern Orthodox Church and the associated Eastern Catholic Churches, it is celebrated several times during the year and is not associated with the month of November.
Beliefs and practices associated with All Souls' Day vary widely among Christian churches and denominations.
Byzantine (Greek) Catholics and the Eastern Orthodox Churches
Among Eastern Orthodox and Byzantine (Greek) Catholics, there are several All Souls' Days during the year. Most of these fall on Saturday, since Jesus lay in the Tomb on Holy Saturday. These are referred to as 'Soul Saturdays.. They occur on the following occasions:
- The Saturday of Meatfare Week (the second Saturday before Great Lent)—the day before the Sunday of the Last Judgement
- The second Saturday of Great Lent
- The third Saturday of Great Lent
- The fourth Saturday of Great Lent
- Radonitsa (Monday or Tuesday after Thomas Sunday)
- The Saturday before Pentecost
- Demetrius Saturday (the Saturday before the feast of Saint Demetrius of Thessaloniki—26 October) (In all of the Orthodox Church there is a commemoration of the dead on the Saturday before the feast of Saint Michael the Archangel—8 November, instead of the Demetrius Soul Saturday)
(In Slavic and Greek Churches, all of the Lenten Soul Saturdays are typically observed. In some of the Churches of the Eastern Mediterranean, Meatfare Saturday, Radonitsa and the Saturday before Pentecost are typically observed.)
In addition to the Sundays mentioned above, Saturdays throughout the year are days for general commemoration of all saints, and special hymns to all saints are chanted from the Octoechos, unless some greater feast or saint's commemoration occurs.
Prayer for the dead is a documented practice in Judaism and in early Christianity. The setting aside of a particular day for praying not for certain named individuals but for whole classes of the departed or for the dead in general cannot be traced to the earliest Christian centuries, but was well established by the end of the first millennium. Prayers for the deceased members of Benedictine monasteries were offered in the week after Pentecost and the practice of praying for the dead at a date near Pentecost was also followed in Spain in the 7th century. Other dates chosen were Epiphany and the anniversary of the death of some well-known saint, as shown by evidence from the beginning of the 9th century. By about 980, 1 October was an established date in Germany. The 11th century saw the introduction of a liturgical commemoration in diocesan calendars. In Milan the date was 16 October until changed in the second half of the 16th century to 2 November. 2 November, the day after All Saints' Day, was the date earlier chosen by Saint Odilo of Cluny in the 11th century for all the monasteries dependent on the Abbey of Cluny, from which this custom spread to other Benedictine monasteries and thence to the western Church in general.
The official name of the celebration in the Roman Rite liturgy of the Catholic Church is "The Commemoration of All the Faithful Departed". In some countries the celebration is known as the Day of the Dead.
In the Roman Rite, if 2 November falls on a Sunday, the Mass is of All Souls, but the Liturgy of the Hours is that of the Sunday. However, public celebration of Lauds and Vespers of the Dead with the people participating is permitted. A Sunday celebration of All Souls' Day is not anticipated on Saturday evening, as are a Sunday Mass and that of a solemnity or feast of the Lord that replaces a Sunday. In countries where All Saints' Day is not a holyday of obligation attendance at an evening Mass of All Saints on Saturday 1 November satisfies the Sunday obligation.
In the earlier form of the Roman Rite, still observed by some, if All Souls Day falls on a Sunday, it is transferred to 3 November.
The Anglican Communion since its inception has rejected the "Romish doctrine of Purgatory," holding it to be "contrary to the Word of God," and thus, requiem masses or other prayers for remission of sins of the dead are not used. Hence, in most churches of the Anglican Communion today, All Souls' Day is merely a commemoration of deceased loved ones and "all faithful departed," and no belief in a purgatorial state is expected or required. Anglo-Catholics, however, may hold beliefs about Purgatory similar to those of the Roman Catholic Church.
At the Reformation the celebration of All Souls' Day was fused with All Saints' Day in the Church of England, though it was renewed individually in certain churches in connection with the Catholic Revival of the 19th century. The observance was restored with the publication of the 1980 Alternative Service Book, and it features in Common Worship as a Lesser Festival called "Commemoration of the Faithful Departed (All Souls' Day)".
Among continental Protestants its tradition has been more tenaciously maintained. Even Luther's influence was not sufficient to abolish its celebration in Saxony during his lifetime; and, though its ecclesiastical sanction soon lapsed even in the Lutheran Church, its memory survives strongly in popular custom. Just as it is the custom of French people, of all ranks and creeds, to decorate the graves of their dead on the jour des morts, so German,  Polish and Hungarian people stream to the graveyards once a year with offerings of flowers and special grave lights (see the picture). Among Czech people the custom of visiting and tidying graves of relatives on the day is quite common even among atheists. In North America, however, most Protestant acknowledgment of the holiday is generally secular, celebrated in the form of Halloween festivities.
In 1816, Prussia introduced a new date for the remembrance of the Dead among its Lutheran citizens: Totensonntag, the last Sunday before Advent. This custom was later also adopted by the non-Prussian Lutherans in Germany, but it has not spread much beyond the Protestant areas of Germany.
In the Methodist Church, saints refer to all Christians and therefore, on All Saint's Day, the Church Universal, as well as the deceased members of a local congregation are honoured and remembered.
Origins, practices and purposes
Some believe that the origins of All Souls' Day in European folklore and folk belief are related to customs of ancestor veneration practised worldwide, through events such as the Chinese Ghost Festival, the Japanese Bon Festival. The Roman custom was that of the Lemuria.
The formal commemoration of the saints and martyrs (All Saints' Day) existed in the early Christian church since its legalization, and alongside that developed a day for commemoration of all the dead (All Souls' Day). The modern date of All Souls' Day was first popularized in the early eleventh century after Abbot Odilo established it as a day for the monks of Cluny and associated monasteries to pray for the souls in purgatory. However, it was only much later in the Medieval period, when Europeans began to mix the two celebrations, that many traditions now associated with All Souls' Day are first recorded.
Many of these European traditions reflect the dogma of purgatory. For example, ringing bells for the dead was believed to comfort them in their cleansing there, while the sharing of soul cakes with the poor helped to buy the dead a bit of respite from the suffering of purgatory. In the same way, lighting candles was meant to kindle a light for the dead souls languishing in the darkness. Out of this grew the traditions of "going souling" and the baking of special types of bread or cakes.
In Tirol, cakes are left for them on the table and the room kept warm for their comfort. In Brittany, people flock to the cemeteries at nightfall to kneel, bareheaded, at the graves of their loved ones, and to anoint the hollow of the tombstone with holy water or to pour libations of milk on it. At bedtime, the supper is left on the table for the souls.
In Bolivia, many people believe that the dead eat the food that is left out for them. In Brazil people attend a Mass or visit the cemetery taking flowers to decorate their relatives' grave, but no food is involved.
In Malta many people make pilgrimages to graveyards, not just to visit the graves of their dead relatives, but to experience the special day in all its significance. Visits are not restricted to this day alone. During the month of November, Malta's cemeteries are frequented by families of the departed. Mass is also said throughout the month, with certain Catholic parishes organising special events at cemetery chapels.
- All Saints' Day
- Day of the Dead
- Office of the Dead
- Prayer for the dead
- Saturday of Souls
- Soul cake
- Thursday of the Dead
- Bannatyne, Lesley Pratt (1 August 1998). Halloween: An American Holiday, an American History. Pelican Publishing. p. 12. ISBN 1565543467. Retrieved 1 November 2012. "The Church brought its saints' celebrations to every new land it conquered. The celebrations on the eve of All Saints, All Saints' Day and All Souls' Day (the three were referred to as Hallowmas) spread throughout Europe. From the British Isles to France to Poland and Italy, the religious remembrance of the ancestral dead became an annual celebration of major importance."
- Roman Missal, "The Commemoration of All the Faithful Departed", and "Universal Norms on the Liturgical Year and the Calendar", 59
- Armentrout, Donald S.; Slocum, Robert Boak (1999). An Episcopal Dictionary of the Church. Church Publishing, Inc. p. 7. ISBN 0898692113. Retrieved 1 November 2012. "All Faithful Departed, Commemoration of. This optional observance is an extension of All Saints' Day. While All Saints' is to remember all the saints, popular piety felt the need to distinguish between outstanding saints and those who are unknown in the wider fellowship of the church, especially family members and friends. It is also known as All Souls' Day. Many churches now commemorate all the faithful departed in the context of the All Saints' Day celebration.""
- Edward McNamara, "All Souls' Commemoration"
- Mershman 1907.
- See Article XXII, "Of Purgatory" in the Thirty-nine Articles of the Anglican Communion, adopted in 1571.
- Beckmann, David. "Purgatory not Anglican," Glad to be Anglican, 28 January 2007, accessed 2 November 2013.
- Toon, Peter. "Purgatory and the Anglican Way," The Prayer Book Society: News, 30 April 2002 accessed 2 November 2013.
- Griswold, Latta. The Episcopal Church, Its Teaching and Worship. New York: E.S. Gorham, 1918, p. 110. - According to this 1918 book on the teachings of the Protestant Episcopal Church, the intermediate state is known as Hades (Bosom of Abraham), and as a result "the Church has always held that it is right and proper for us to pray the souls of the departed, that they may go from grace to grace until they are finally received in Heaven," which will occur after the Resurrection of the Dead and the General Judgment. It should be noted that this is not an official teaching of the Episcopal Church today, however.
- Mannion, M. Francis. "The Anglican View of Purgatory," Our Sunday Visitor, 16 October 2011, accessed 2 November 2013.
- Anonymous 1911.
- Laura Huff Hileman (2003). "What is All Saint's Day?". The Upper Room (United Methodist Church). Retrieved 31 October 2011. "Saints are just people who are trying to listen to God's word and live God's call. This is "the communion of saints" that we speak of in the Apostle's Creed -- that fellowship of believers that reaches beyond time and place, even beyond death. Remembering the saints who have helped extend and enliven God's kingdom is what All Saints Day is about."
- The Rev. J. Richard Peck (2011). "Do United Methodists believe in saints?". The United Methodist Church. Retrieved 31 October 2011. "We also recognize and celebrate All Saints' Day (Nov. 1) and "all the saints who from their labors rest." United Methodists call people "saints" because they exemplified the Christian life. In this sense, every Christian can be considered a saint."
- Kristin Norget (2006). Days of Death, Days of Life: Ritual in the Popular Culture of Oaxaca. Columbia University Press. pp. 193–. ISBN 978-0-231-13689-1. Retrieved 2 November 2012.
- Medieval Histories 2012: 11:1 http://medievalhistories.com/wp-content/uploads/medievalhistories-november1.pdf
- Mershman, Francis (1907). "All Souls' Day". Catholic Encyclopedia 1. New York: Robert Appleton Company.
- This article incorporates text from a publication now in the public domain: Anonymous (1911). "All Souls' Day". In Chisholm, Hugh. Encyclopædia Britannica (11th ed.). Cambridge University Press.
- All Souls' Day at NetGlimse.com
- American Catholic: Feast of All Souls
- PDF (17.1 KB) Notes on Russian Orthodox observance by N. Bulgakov
- PDF (13.9 KB) N. Bulgakov
- Photos of All Souls' Day, Calcutta
- Notes on the medieval history of All Saints and All Souls, and traditions like souling and the distribution of soul cakes in Europe