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Here comes Sue and she looks crazy
Skipping down the hillside gaily
looking like the flowers that bloom in May
Won't you make your reservation?
I will meet you at the station
Won't you come and see me, All Saints Day?
Follow my lead, it is no wonder, I seem to be so high
Living my dreams the way I ought to
As the days go rolling by
See me strolling through the meadow
With you baby by my side
Won't you come and see me, All Saints Day?
See the streamline blue horizon
With you baby by the way
Won't you come and see me, All Saints Day?
You can make your reservation
I will meet you at the station
When you come to see me, All Saints Day
All very well for saints to have their day
To fly away to prey another day
Down here I'd rather face the fire
than aspire for the heavenly choir
'Cause I've got my faith put in its place
Swept out the light beyond a trace
'Cause I took a look in their book
and there's nothing about this life of mine
For I am willing to believe
Wishing to be strong, fighting on your side
For I am willing to believe
Swimming in your tide, crying your tears
"There, now that makes it clear I'm no priest or monk or
Debt comes in threes.
The things you gave to me.
Truth runs in these.
You drew the family tree.
All Saint's Day nineteen-eighty.
You pray down the wire.
Under the Saltire.
There is no one.
A head that weighs a ton.
All Saint's Day nineteen-eighty.
You pray down the wire.
Under the Saltire.
Get back up there.
Get back onstage.
Get back in character.
Coming of age.
All Saint's Day nineteen-eighty.
You pray down the wire.
Under the Saltire.
Debt comes in threes.
All Saints | |
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Painting by Fra Angelico |
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Also called | All Hallows, Hallowmas |
Observed by | Catholic Church, Eastern Orthodoxy, Anglican Communion, Lutheranism[1] and Methodism,[2] among other Christian denominations |
Liturgical Color | White |
Type | Christian |
Date | November 1 (Western Christianity) Sunday after Pentecost (Eastern Christianity) |
Observances | Church services |
Related to | All Hallow's Eve, All Souls' Day |
All Saints' Day (in the Roman Catholic Church officially the Solemnity of All Saints and also called All Hallows or Hallowmas[3]), often shortened to All Saints, is a solemnity celebrated on 1 November by parts of Western Christianity, and on the first Sunday after Pentecost in Eastern Christianity, in honour of all the saints, known and unknown. In the Western calendar it is the day after Halloween and the day before All Souls' Day.
In Western Christian theology, the day commemorates all those who have attained the beatific vision in Heaven. It is a national holiday in many historically Catholic countries. In the Catholic Church and many Anglican churches, the next day specifically commemorates the departed faithful who have not yet been purified and reached heaven. Christians who celebrate All Saints' Day and All Souls' Day do so in the fundamental belief that there is a prayerful spiritual bond between those in purgatory (the 'Church Suffering'), those in heaven (the 'church triumphant'), and the living (the 'church militant'). Other Christian traditions define, remember and respond to the saints in different ways; for example, in the Methodist Church, the word "saints" refers 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.[2][4]
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Eastern Christians of the Byzantine Tradition commemorate all saints collectively on the first Sunday after Pentecost, All Saints' Sunday (Greek: Αγίων Πάντων, Agiōn Pantōn).
The feast of All Saints achieved great prominence in the ninth century, in the reign of the Byzantine Emperor, Leo VI "the Wise" (886–911). His wife, Empress Theophano—commemorated on December 16—lived a devout life. After her death in 893,[5] her husband built a church, intending to dedicate it to her. When he was forbidden to do so, he decided to dedicate it to "All Saints," so that if his wife were in fact one of the righteous, she would also be honored whenever the feast was celebrated.[6] According to tradition, it was Leo who expanded the feast from a commemoration of All Martyrs to a general commemoration of All Saints, whether martyrs or not.
This Sunday marks the close of the Paschal season. To the normal Sunday services are added special scriptural readings and hymns to all the saints (known and unknown) from the Pentecostarion.
In the late spring, the Sunday following Pentecost Sunday (50 days after Easter) is set aside as a commemoration of all locally venerated saints, such as "All Saints of America", "All Saints of Mount Athos", etc. The third Sunday after Pentecost may be observed for even more localized saints, such as "All Saints of St. Petersburg", or for saints of a particular type, such as "New Martyrs of the Turkish Yoke."
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.
The Western Christian holiday of All Saints' Day falls on November 1, followed by All Souls' Day on November 2, and is a Holy Day of Obligation in the Latin Rite of the Catholic Church.
The origin of the festival of All Saints celebrated in the West dates to May 13, 609 or 610, when Pope Boniface IV consecrated the Pantheon at Rome to the Blessed Virgin and all the martyrs; the feast of the dedicatio Sanctae Mariae ad Martyres has been celebrated at Rome ever since. There is evidence that from the fifth through the seventh centuries there existed in certain places and at sporadic intervals a feast date on 13 May to celebrate the holy martyrs.[7] The origin of All Saints' Day cannot be traced with certainty, and it has been observed on various days in different places. However, there are some who maintain the belief that it has origins in the pagan observation of 13 May, the Feast of the Lemures, in which the malevolent and restless spirits of the dead were propitiated. Liturgiologists base the idea that this Lemuria festival was the origin of that of All Saints on their identical dates and on the similar theme of "all the dead".[8]
The feast of All Saints, on its current date, is traced to the foundation by Pope Gregory III (731–741) of an oratory in St. Peter's for the relics "of the holy apostles and of all saints, martyrs and confessors, of all the just made perfect who are at rest throughout the world", with the day moved to 1 November and the 13 May feast suppressed.[9]
This usually fell within a few weeks of the Celtic holiday of Samhain, which had a theme similar to the Roman festival of Lemuria, but which was also a harvest festival. The Irish, having celebrated Samhain in the past, did not celebrate All Hallows Day on this November 1 date, as extant historical documents attest that the celebration in Ireland took place in the spring: "...the Felire of Oengus and the Martyrology of Tallaght prove that the early medieval churches [in Ireland] celebrated the feast of All Saints on April 20."[10]
A November festival of all the saints was already widely celebrated on November 1 in the days of Charlemagne. It was made a day of obligation throughout the Frankish empire in 835, by a decree of Louis the Pious, issued "at the instance of Pope Gregory IV and with the assent of all the bishops", which confirmed its celebration on November 1. The octave was added by Pope Sixtus IV (1471–1484).[11]
The festival was retained after the Reformation in the calendar of the Anglican Church and in many Lutheran churches. In the Lutheran churches, such as the Church of Sweden, it assumes a role of general commemoration of the dead. In the Swedish calendar, the observance takes place on the Saturday between October 31 and November 6. In many Lutheran Churches, it is moved to the first Sunday of November. In the Church of England it may be celebrated either on 1 November or on the Sunday between 30 October and 5 November. It is also celebrated by other Protestants of the English tradition, such as the United Church of Canada, the Methodist churches, and the Wesleyan Church.[12]
Protestants generally regard all true Christian believers as saints and if they observe All Saints Day at all they use it to remember all Christians both past and present. In the United Methodist Church, All Saints' Day is celebrated on the first Sunday in November. It is held, not only to remember Saints, but also to remember all those who have died who were members of the local church congregation.[13] In some congregations, a candle is lit by the Acolyte as each person's name is called out by the clergy. Prayers and responsive readings may accompany the event. Often, the names of those who have died in the past year are affixed to a memorial plaque.
In many Lutheran churches, All Saints' Day and Reformation Day are observed concurrently on the Sunday before or after those dates, given Reformation Day is observed in Protestant Churches on October 31. Typically, Martin Luther's "A Mighty Fortress is Our God" is sung during the service. Besides discussing Luther's role in the Protestant Reformation, some recognition of the prominent early leaders of the Reformed tradition, such as John Calvin and John Knox, occurs. The observance of Reformation Day may be immediately followed by a reading of those members of the local congregation who have died in the past year in observance of All Saints' Day. Otherwise, the recognition of deceased church members occurs at another designated portion of the service.
In Catholicism, All Saints' Day is a Holy Day of Obligation in many (but not all) countries, meaning going to Mass on the date is required unless one has a good reason to be excused, such as illness. However, in a number of countries that do list All Saints' Day as a Holy Day of Obligation, including England and Wales, the solemnity of All Saints' Day is transferred to the adjacent Sunday, if 1 November falls on a Monday or a Saturday, while in the same circumstances in the United States the Solemnity is still celebrated on November 1 but the obligation to attend Mass is abrogated.
In Mexico, Portugal and Spain, offerings (Portuguese: oferendas, Spanish: ofrendas) are made on this day. In Spain the play Don Juan Tenorio is traditionally performed.
All Saints' Day in Mexico, coincides with the first day of the Day of the Dead (Dia de los Muertos) celebration. Known as "Día de los Inocentes" (Day of the Innocents), it honours deceased children and infants.
Portuguese children celebrate the Pão-por-Deus tradition, going door-to-door where they receive cakes, nuts and pomegranates. This only occurs in some areas around Lisbon.
Hallowmas in the Philippines is variously called "Undas" (based on the word for "[the] first"), "Todós los Santos" (literally "All Saints"), and sometimes "Áraw ng mga Patáy" (lit. "Day of the Dead"), which refers to the following day of All Souls' Day but includes it. While traditionally, Filipinos observed this day solemnly by visiting the graves of deceased relatives, offering prayers and flowers, lighting candles, cleaning and repairing the graves, this tradition is slowly dying. Instead it has been replaced by Filipinos spending the day, and often the entire night, picnicking and holding reunions at the cemetery near their loved ones. Many sing, bring Karaoke TV sets and musical instruments, and even burst fire crackers. In fact, for the past few years, the government has banned bringing of liquor, sharp instruments and guns due to incidents of drunkenness and resulting violence during the festival. [14]
In Argentina, Austria, Belgium, Chile, France, Hungary, Italy, Lebanon, Luxembourg, Malta, Portugal, Spain, and American cities such as New Orleans, people take flowers to the graves of dead relatives.
In Austria, Croatia, the Czech Republic, Finland, Catholic parts of Germany, Hungary, Lithuania, Moldova, Poland, Romania, Slovakia, Slovenia and Sweden, the tradition is to light candles and visit the graves of deceased relatives.
In English-speaking countries, the festival is traditionally celebrated with the hymn "For All the Saints" by William Walsham How. The most familiar tune for this hymn is Sine Nomine by Ralph Vaughan Williams. Catholics generally celebrate with a day of rest consisting of avoiding physical exertion.
The calendar of saints is a traditional Christian method of organizing a liturgical year by associating each day with one or more saints and referring to the feast day of said saint. The system arose from the early Christian custom of annual commemoration of martyrs on the dates of their deaths, or birth into heaven, and is thus referred to in Latin as dies natalis ("day of birth"). In the Eastern Orthodox Church, it is called a Menologion.[1] Menologion may also refer to a set of icons on which saints are depicted along the order of dates of their feasts, often made in two panels.
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As the number of recognized saints increased during Late Antiquity and the first half of the Middle Ages, eventually every day of the year had at least one saint who was commemorated on that date. To deal with this increase, some saints were moved to alternate days in some traditions or completely removed, with the result that some saints have different feast days in different calendars. For example, Ss. Perpetua and Felicity died on 7 March, but this date was later assigned to St. Thomas Aquinas, allowing them only a commemoration (see Tridentine Calendar), so in 1908 they were moved one day earlier.[2] When the 1969 reform of the Catholic calendar moved him to 28 January, they were moved back to 7 March (see General Roman Calendar). Both days can thus be said to be their feast day, in different traditions. The Roman Catholic calendars of saints in their various forms, which list those saints celebrated in the entire church, contains only a selection of the saints for each of its days. A fuller list is found in the Roman Martyrology, and some of the saints there may be celebrated locally.
The earliest feast days of saints were those of martyrs, venerated as having shown for Christ the greatest form of love, in accordance with the teaching: "Greater love has no one than this, that someone lay down his life for his friends."[3] Saint Martin of Tours is said to be the first[4][5] or at least one of the first non-martyrs to be venerated as a saint. The title "confessor" was used for such saints, who had confessed their faith in Christ by their lives rather than by their deaths. Martyrs are regarded as dying in the service of the Lord, and confessors are people who died natural deaths. A broader range of titles was used later, such as: Virgin, Pastor, Bishop, Monk, Priest, Founder, Abbot, Apostle, Doctor of the Church.
The Tridentine Missal has common formulas for Masses of Martyrs, Confessors who were bishops, Doctors of the Church, Confessors who were not Bishops, Abbots, Virgins, Non-Virgins, Dedication of Churches, and Feast Days of the Blessed Virgin Mary. Pope Pius XII added a common formula for Popes. The 1962 Roman Missal of Pope John XXIII omitted the common of Apostles, assigning a proper Mass to every feast day of an Apostle. The present Roman Missal has common formulas for the Dedication of Churches, the Blessed Virgin Mary, Martyrs (with special formulas for missionary martyrs and virgin martyrs), Pastors (subdivided into bishops, generic pastors, founders of churches, and missionaries), Doctors of the Church, Virgins, and (generic) Saints (with special formulas for abbots, monks, nuns, religious, those noted for works of mercy, educators, and [generically] women saints).
This calendar system, when combined with major church festivals and movable and immovable feasts, constructs a very human and personalised yet often localized way of organizing the year and identifying dates. Some Christians continue the tradition of dating by saints' days: their works may appear "dated" as "The Feast of Saint Martin". Poets such as John Keats commemorate the importance of The Eve of Saint Agnes.
As different denominations of Christianity developed, differing lists of saints began as the same individual may be considered (as an extreme) a saint or doctor by one denomination and a heretic by another, as in the case of Nestorius.
As the ecumenical movement has sought to converge each denominational lectionary into a unified Revised Common Lectionary, Dr. Philip Pfatteicher sought to unify different saints calendars (among Protestants) by authoring the New Book of Festivals and Commemorations: A Proposed Common Calendar of Saints, August 1, 2008.
Feast days are ranked in accordance with their importance.
In what is now the ordinary form of the Roman Rite, feast days are ranked (in descending order of importance) as solemnities, feasts or memorials (obligatory or optional).[6] The 1962 version, whose use is authorized by the motu proprio Summorum Pontificum as an extraordinary form of the Roman Rite, divides liturgical days into I, II, III, and IV class days, as decreed by Pope John XXIII in 1960. Those who use even earlier forms of the Roman Rite rank feast days as Doubles (of three or four kinds), Semidoubles, and Simples. See Ranking of liturgical days in the Roman Rite.
In the Eastern Orthodox Church the ranking of feasts varies from church to church. In the Russian Orthodox Church they are: Great Feasts, middle, and minor feasts. Each portion of such feasts may also be called feasts as follows: All-Night Vigils, Polyeleos, Great Doxology, Sextuple ("sixfold", having six stichera at Vespers and six troparia at the Canon of Matins). There are also distinctions between Simple feasts and Double (i.e., two simple feasts celebrated together). In Double Feasts the order of hymns and readings for each feast are rigidly instructed in Typikon, the liturgy book.
In the Church of England, there are Principal Feasts and Principal Holy Days, Festivals, Lesser Festivals, and Commemorations.
Wikimedia Commons has media related to: Saints days |
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