Церковный праздник собор всех святых

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Приблизительное время чтения: 9 мин.

В первую неделю по Пятидесятнице Церковь назначила празднование Собора Всех Святых, хотя в течение года практически каждый день связан с тем или иным Божьим угодником.

Также в праздник Собора Всех Святых чествуются иконы Божией Матери «Нерушимая стена» и «Умягчение злых сердец». В воскресный день 19 июня празднуется обретение иконы Богородицы «Пименовская».

Ежегодно 19 июня выделяется память преподобных древней Церкви — Виссариона Египетского и Илариона Нового; а также святых Русской Православной Церкви — преподобных Паисия Угличского и Ионы Климецкого вместе со святителем Ионой Великопермским.

С конца ХХ века 19 июня Церковь поминает новомученика иеромонаха Рафаила. До наших дней сохранилась его фотография. Краткое житие исповедника — в разделе «День памяти святых».

Воскресенье — выходной день, который каждый христианин посвящает Богу и Его делам, в первую очередь — посещению храма. И начинаем мы воскресенье с участия в литургии.

В проекте «Готовимся к воскресенью» мы стараемся помочь вам осознанно прийти в Церковь, заранее изучить традиции и особенности богослужения, познакомиться с отрывком из священного Писания и его толкованиями, а также с краткими житиями святых, особенно поминаемых Церковью в воскресенье — 19 июня.

Воскресенье, 19 июня 2022 года, Собор Всех Святых

Первый воскресный день после праздника Святой Троицы Церковь посвятила памяти Всех Святых, от века угодивших Богу своей земной жизнью. В течение веков христиане хранят память о наших прославленных Церковью предках — не архивную, а живую. В этот праздник верующие стараются перечитать житие святого или нескольких святых. В очередной раз мы убеждаемся в том, насколько разными путями они стремились к спасению.

О выборе святых в различных земных обстоятельствах читайте в наших материалах:

• Как святые сидели в тюрьме: 5 историй о настоящей свободе

• Как святые получали образование: топовые университеты, золотые медали и не только

• Как святые жили в изоляции: истории веры, которая сильнее обстоятельств

• Как святые общались со знаменитостями?

• Как сомневались святые?

День памяти святых

Преподобномученицы девы Архелая, Фекла и Сосанна (293)

Правитель приказал отдать святуюАрхелаю на растерзание голодным львам, но звери покорно легли у ее ног. В ярости правитель приказал убить львов, а святых дев Архелаю, Феклу и Сосанну заключить в темницу.

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Преподобный Виссарион Египетский (IV–V)

Спал преподобный Виссарион только стоя или сидя, абольшую часть жизни провел под открытым небом.

Краткое житие чудотворца Виссариона слушайте на радио «Вера».

Преподобный Иларион Новый (775 — 845)

Император-иконоборец, а также нечестивый патриарх всеми силами добивались отречения святого от почитания икон. Несколько раз в течение жизни преподобного истязали и заключали в темницы. Но он не отказался от молитвы перед святыми иконами.

Рассказ о подвиге преподобного слушайте на радио «Вера».

Святитель Иона Великопермский, Устьвымский (1470)

Святой стал пятым епископом Перми Великой и продолжал укреплять Пермскую Церковь и бороться с влиянием волхвов и жрецов на народ.

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Преподобный Паисий Угличский (1504)

В 11 лет, после смерти родителей, отрок Паисий пришел в обитель своего дяди, Святого Макария Калязинского, от которого принял монашеский постриг. Преподобный Паисий жил в послушании, посте и молитвах, переписывал душеспасительные книги. В 1476 году по желанию князя Андрея Васильевича преподобный Паисий основал в трех верстах от Углича общежительный Покровский монастырь, в котором был избран игуменом. Мощи преподобного, прославленные чудесами, почивали в Покровской обители.

В 20-е годы ХХ века монастырь был упразднён, а к концу 30-х при строительстве Угличской ГЭС монастырь был разрушен, а его территория затоплена. По преданию, незадолго до затопления монастыря мощи Паисия Угличского были тайно вынесены и сокрыты в земле на волжском берегу.

Преподобный Иона Климецкий (Клименецкий) (1534)

Сын богатого новгородского купца Иоанн принял монашество и основал Климецкий Троицкий монастырь по обету. Он отказался от сана игумена и оставался в обители простым иноком.

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Новомученики и исповедники Российские

Исповедник Рафаил (Шейченко) (1891 — 1957)

Рассказ о новомученике иеромонахе Рафаиле читайте в нашем материале.

Иконы Божией Матери

«Нерушимая стена»

Икона очень большого размера в технике мозаики находится на стене над горним местом главного алтаря Софийского собора в Киеве. Названа «Нерушимой Стеной», потому что несколько веков оставалась неповрежденной, несмотря на то, что и собор, и город неоднократно были разрушены.

Согласно местному преданию, Киев не погибнет, пока простирает над ним руки Божия Матерь «Нерушимая Стена».

Пименовская (80-е годы XIV века )

Иконографический тип Пименовской иконы Божией Матери — Богородица Одигитрия. На оборотной стороне изображение Благовещения.

Первое упоминание об иконе относится ко второй половине XVI века.

Название иконы связано с именем митрополита Пимена, который, по преданию, привез чудотворную икону в 1381 либо 1386 году, по возвращении из первой или второй поездки в Константинополь.

Сначала икона находилась в алтаре Успенского собора Московского Кремля, затем была перенесена в Благовещенский собор. До 1918 года находилась в Мироваренной палате Кремля, затем — в Государственном Историческом музее, откуда в 1930 году была передана в Третьяковскую галерею.

«Умягчение злых сердец» (Семистрельная)

Обращенной ликом вниз образ долгое время принимали за доску на лестнице колокольни, пока не было видения расслабленному, что он получит исцеление после молитвы пред этой иконой. После молебна больной исцелился. Иконе не менее 600 лет, особенно прославилась она в 1830 году во время холеры в Вологде.

Известна мироточивая икона «Умягчение злых сердец» из московской деревни Бачурино.

Особенности богослужения

В прошлый раз мы разобрали происходящее во время евхаристического канона (анафоры). Напомним, что в древности христиане с таким благоговением хранили тайну Евхаристии, что некрещеные или вероотступники не только не присутствовали на важнейшей части божественной литургии (анафоре), но даже не могли видеть ее.

Сегодня переходим к прославлению Божией Матери, которое следует после канона:

«Изрядно о Пресвятей, Пречистей, Преблагословенней, Славней Владычице нашей Богородице и Приснодеве Марии».

После этого возглашения священника, хор прославляет Богородицу:

«Достойно есть, яко воистинну блажити Тя, Богородицу, Присноблаженную и Пренепорочную и Матерь Бога нашего.

Честнейшую Херувим и славнейшую без сравнения Серафим, без истления Бога Слова рождшую, сущую Богородицу Тя величаем».

В этой молитве мы прославляем Богородицу, как Мать нашего Бога, всегда блаженную и вполне непорочную, и величаем Ее.

Мы говорим, что своей честью и славою Она стоит выше херувимов и серафимов, то есть Божия Матерь настолько совершенна, что находится выше не только людей, но и святых ангелов. Она без боли родила Иисуса Христа от Духа Святого. Спаситель стал от Нее человеком, и остался в то же время Сыном Божиим, сошедшим с небес. И потому Она есть истинная Богородица.

Прославление Божией Матери «Достойно есть» в кратком переводе на русский означает:

«Поистине достойно прославлять Тебя, Богородицу, всегда блаженную и вполне непорочную и Мать Бога нашего.

Ты достойна почитания больше херувимов и по славе Своей несравненно выше серафимов, Ты без болезней родила Бога Слова (Сына Божия), и как истинную Богородицу мы Тебя прославляем».

Подробнее о том, почему Богородица «Честнейшая Херувим и Славнейшая без сравнения Серафим», читайте в нашем материале.

Заметим, что если бы разбирали момент прославления Божией Матери до праздника Вознесения Господня, мы бы не услышали эти слова на литургии. Вместо них звучал бы»Ангел вопияше«, задостойник Пасхи (задостойник прославляет Божию Матерь в свете конкретного праздника):

«Ангел вопияше Благодатней: Чистая Дево, радуйся, и паки реку: Радуйся! Твой Сын воскресе тридневен от гроба и мертвыя воздвигнувый: людие веселитеся.

Светися, светися Новый Иерусалиме, слава бо Господня на Тебе возсия. Ликуй ныне и веселися, Сионе. Ты же, Чистая, красуйся, Богородице, о востании Рождества Твоего».

Чтобы происходящее в храме в воскресный день было более понятным, можно следить по тексту или прочитать заранее:

Традиции праздника

Традицией праздника Всех Святых является заговенье на Петров пост.

Заговенье — это последний непостный день, который приходится именно на праздник Всех Святых в преддверии Петрова поста. Пост заканчивается накануне праздника апостолов Петра и Павла, поэтому он называется Петровским (или Петровым).

В 2022 году Петров пост начнется 20 июня, а завершится 11 июля.

Основной традицией любого православного поста является не только воздержание в пище. Время поста — это период борьбы человека со своими страстями, большего внимания к делам милосердия и молитве. Во время поста верующие традиционно стараются как можно чаще приходить в храм.

Отметим, что традиция праздновать Собор Всех Святых в конце сплошной и кстати, последней сплошной в 2022 году недели накануне Петрова поста не имеет ничего общего с «Хеллоуином». Подробнее об этом читайте в нашем материале.

Чтение Евангелия:

Евангелие от Матфея, глава 10, стихи 32 — 33, 37 — 38, глава 19, стихи 27 — 30

Комментирует священник Стефан (Домусчи)

Апостольское чтение:

Послание апостола Павла к евреям, глава 11, стихи 33 — 40, глава 12, стихи 1 — 2

Комментирует священник Дмитрий (Барицкий)

Святые помогают нам понять, как можно жить по заповедям, чтобы спастись. Читая жития святых, мы знакомимся с ними, а паломничая по местам жизни подвижников, обращаясь к ним в молитве, мы со временем можем увидеть в них не далеких от реальности «ангелов», а даже друзей, предстоящих пред Богом.

Важно знать, что и сегодня есть святые, о которых мы можем и не знать, но молитвами которых сохраняется жизнь на земле.

В праздник Собора Всех Святых Церковь обращается к нашим небесным покровителям, в честь которых мы принимали крещение. Поэтому в воскресный день 19 июня 2022 года все православные христиане отмечают свои «дополнительные» личные праздники. Христиане обращаются к «своему» угоднику Божию, в честь которого названы, как к другу, с которым связаны верой наших родителей.

Редакция «Фомы» поздравляет всех читателей с именинами!

All Saints’ Day
The Forerunners of Christ with Saints and Martyrs by Fra Angelico
Also called	All Hallows’ Day Hallowmas Feast of All Saints Feast of All Hallows Solemnity of All Saints
Observed by	Catholic Church Eastern Orthodox Church Lutheran Churches[1] Anglican Communion Methodist Churches[2] Church of the Nazarene Reformed Churches Philippine Independent Church Other Christian denominations
Liturgical color	White (Western Christianity) Green (Eastern Christianity)
Type	Christian
Observances	Church services, praying for the dead, visiting cemeteries
Date	1 November (Western Christianity) Sunday after Pentecost (Eastern Christianity)
Frequency	annual
Related to	Saints Allhallowtide (Hallowe’en 31 October, All Souls’ Day 2 November) Day of the Dead Totensonntag

All Saints’ Day, also known as All Hallows’ Day,^[3] the Feast of All Saints,^[4][5] the Feast of All Hallows,^[6] the Solemnity of All Saints,^[6] and Hallowmas,^[6][7] is a Christian solemnity celebrated in honour of all the saints of the church, whether they are known or unknown.^[7][8][9]

From the 4th century, feasts commemorating all Christian martyrs were held in various places,^[3] on various dates near Easter and Pentecost. In the 9th century, some churches in the British Isles began holding the commemoration of all saints on 1 November, and in the 9th century this was extended to the whole Catholic Church by Pope Gregory IV.^[10]

In Western Christianity, it is still celebrated on 1 November by the Roman Catholic Church as well as many Protestant churches, as the Lutheran, Anglican, and Methodist traditions.^[7] The Eastern Orthodox Church and associated Eastern Catholic and Eastern Lutheran churches celebrate it on the first Sunday after Pentecost.^[11] The Syro-Malabar Church and the Chaldean Catholic Church, both of whom are in communion with Rome, as well as the Church of the East celebrate All Saints’ Day on the first Friday after Easter Sunday.^[12] In the Coptic Orthodox tradition, All Saints’ Day is on Nayrouz, celebrated on 11 September. The day is both the start of the Coptic new year and its first month, Thout.^[13]

Liturgical celebrations[edit]

In the Western Christian practice, the liturgical celebration begins with its first Vespers on the evening of 31 October, All Hallows’ Eve (All Saints’ Eve), and ends at the compline of 1 November. It is thus the day before All Souls’ Day, which commemorates the faithful departed. In many traditions, All Saints’ Day is part of the season of Allhallowtide, which includes the three days from 31 October to 2 November inclusive, and in some denominations, such as Anglicanism, extends to Remembrance Sunday.^[14][15][3] In places where All Saints’ Day is observed as a public holiday but All Souls’ Day is not, cemetery and grave rituals such as offerings of flowers, candles and prayers or blessings for the graves of loved ones often take place on All Saints Day.^{[16][17][18][19]} In Austria and Germany, godparents gift their godchildren Allerheiligenstriezel (All Saint’s Braid) on All Saint’s Day,^[20] while the practice of souling remains popular in Portugal.^[21] It is a national holiday in many Christian countries.

The Christian celebration of All Saints’ Day and All Souls’ Day stems from a belief that there is a powerful spiritual bond between those in heaven (the «Church triumphant»), the living (the «Church militant»), and the «Church penitent» which includes the faithful departed. In Catholic theology, the day commemorates all those who have attained the beatific vision in Heaven. In Methodist theology, All Saints Day revolves around «giving God solemn thanks for the lives and deaths of his saints», including those who are «famous or obscure».^[22] As such, individuals throughout the Church Universal are honoured, such as Paul the Apostle, Augustine of Hippo and John Wesley, in addition to individuals who have personally led one to faith in Jesus, such as one’s grandmother or friend.^[22]

Western Christianity[edit]

The holiday of All Saints’ Day falls on 1 November, is followed by All Souls’ Day on 2 November. It is a Solemnity in the Roman Rite of the Catholic Church, a Festival in the Lutheran Churches, and a Principal Feast of the Anglican Communion.

History[edit]

From the 4th century, there existed in certain places and at sporadic intervals a feast day to commemorate all Christian martyrs.^[23] It was held on 13 May in Edessa, the Sunday after Pentecost in Antioch, and the Friday after Easter by the Syrians.^[24] During the 5th century, St. Maximus of Turin preached annually on the Sunday after Pentecost in honor of all martyrs in what is today northern Italy. The Comes of Würzburg, the earliest existing ecclesiastical reading list, dating to the late 6th or early 7th century in what is today Germany, lists this the Sunday after Pentecost as dominica in natale sanctorum («Sunday of the Nativity of the Saints»). By this time, the commemoration had expanded to include all saints, martyred or not.^[25]

On 13 May 609 or 610, Pope Boniface IV consecrated the Pantheon at Rome to the Blessed Virgin Mary and all the martyrs, ordering an anniversary;^[10] the feast of dedicatio Sanctae Mariae ad Martyres has been celebrated at Rome ever since. It is suggested 13 May was chosen by the Pope and earlier by Christians in Edessa because it was the date of the Roman pagan festival of Lemuria, in which malevolent and restless spirits of the dead were propitiated. Some liturgiologists base the idea that Lemuria was the origin of All Saints on their identical dates and their similar theme of «all the dead».^[a]

Pope Gregory III (731–741) dedicated an oratory in Old St. Peter’s Basilica to 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».^[26] Some sources say Gregory III dedicated the oratory on 1 November, and this is why the date became All Saints’ Day.^[27] Other sources say Gregory III held a synod to condemn iconoclasm on 1 November 731, but dedicated the All Saints oratory on Palm Sunday, 12 April 732.^{[28][29][30][31]}

By 800, there is evidence that churches in Ireland,^[32] Northumbria (England) and Bavaria (Germany) were holding a feast commemorating all saints on 1 November.^[33] Some manuscripts of the Irish Martyrology of Tallaght and Martyrology of Óengus, which date to this time, have a commemoration of all saints of the world on 1 November.^[34][25] In the late 790s, Alcuin of Northumbria recommended holding the feast on 1 November to his friend, Arno of Salzburg in Bavaria.^[35][36] Alcuin then used his influence with Charlemagne to introduce the Irish-Northumbrian Feast of All Saints to the Frankish Kingdom.^[37]

Some scholars propose that churches in the British Isles began celebrating All Saints on 1 November in the 8th century to coincide with or replace the Celtic festival known in Ireland and Scotland as Samhain. James Frazer represents this school of thought by arguing that 1 November was chosen because Samhain was the date of the Celtic festival of the dead.^[38][27][39] Ronald Hutton argues instead that the earliest documentary sources indicate Samhain was a harvest festival with no particular ritual connections to the dead. Hutton proposes that 1 November was a Germanic rather than a Celtic idea.^[33]

The 1 November All Saints Day was made a day of obligation throughout the Frankish Empire in 835, by a decree of Emperor Louis the Pious, issued «at the instance of Pope Gregory IV and with the assent of all the bishops»,^[26] which confirmed its celebration on 1 November. Under the rule of Charlemagne and his successors, the Frankish Empire developed into the Holy Roman Empire.

Sicard of Cremona, a scholar who lived in the 12th and 13th centuries, proposed that Pope Gregory VII (1073–85) suppressed the feast of 13 May in favour of 1 November. By the 12th century, 13 May had been deleted from liturgical books.^[25]

The All Saints octave was added by Pope Sixtus IV (1471–84).^[26] Both the All Saints vigil and the octave were suppressed by the Liturgical reforms of Pope Pius XII in 1955.^[25]

Protestant observances[edit]

The festival was retained after the Reformation in the liturgical calendars of the Lutheran Churches and the Anglican Church.^[26] 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 31 October and 6 November. In many Lutheran Churches, it is moved to the first Sunday of November. In the Church of England, mother church of the Anglican Communion, it is a Principal Feast and may be celebrated either on 1 November or on the Sunday between 30 October and 5 November. It is also celebrated by other Protestants, such as the United Church of Canada and various Methodist connexions.^[40]

Protestants generally commemorate all Christians, living and deceased, on All Saints’ Day; 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. 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.^{[citation needed]}

In many Lutheran churches, All Saints’ Day is celebrated the Sunday after Reformation is celebrated (the date for Reformation is 31 October, so Reformation Sunday is celebrated on or before 31 October). In most congregations, the festival is marked as an occasion to remember the dead. The names of those who have died from the congregation within the last year are read during worship and a bell is tolled, a chime is played or a candle is lit for each name read. While the dead are solemnly remembered during worship on All Saints’ Sunday, the festival is ultimately a celebration of Christ’s victory over death.^{[citation needed]}

In English-speaking countries, services often include the singing of the traditional hymn «For All the Saints» by Walsham How. The most familiar tune for this hymn is Sine Nomine by Ralph Vaughan Williams. Other hymns that are popularly sung during corporate worship on this day are «I Sing a Song of the Saints of God» and «Ye Watchers and Ye Holy Ones».^{[citation needed]}

Halloween celebrations[edit]

Being the vigil of All Saints’ Day (All Hallows’ Day), in many countries, such as Ireland, the United Kingdom, the United States and Canada, Halloween is celebrated on 31 October.^[41] During the 20th century the observance largely became a secular one, although some traditional Christian groups have continued to embrace the Christian origins of Halloween whereas others have rejected such celebrations.^[42][43]

Eastern Christianity[edit]

The Eastern Orthodox Church, following the Byzantine tradition, commemorates all saints collectively on the Sunday after Pentecost, All Saints’ Sunday (Greek: Ἁγίων Πάντων, Agiōn Pantōn).

By 411, the East Syrians kept the Chaldean Calendar with a «Commemoratio Confessorum» celebrated on the Friday after Easter.^[10] The 74th homily of St. John Chrysostom from the late 4th or early 5th century marks the observance of a feast of all the martyrs on the first Sunday after Pentecost.^[25] Some scholars place the location where this sermon was delivered as Constantinople.^[44]

The Feast of All Saints achieved greater prominence in the 9th century, in the reign of the Byzantine Emperor Leo VI «the Wise» (866–911). His wife, Empress Theophano lived a devout life and, after her death, miracles occurred. Her husband built a church for her relics and intended to name it to her. He was discouraged to do so by local bishops, and instead dedicated it to «All Saints».^[45] 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.^{[citation needed]}

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.^{[citation needed]}

In the late spring, the Sunday following Pentecost Saturday (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 localised saints, such as «All Saints of St. Petersburg», or for saints of a particular type, such as «New Martyrs of the Turkish Yoke».^{[citation needed]}

In addition to the Mondays 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.^{[citation needed]}

Lebanon[edit]

The celebration of 1 November in Lebanon as a holiday reflects the influence of Western Catholic orders present in Lebanon and is not Maronite in origin. The traditional Maronite feast equivalent to the honor of all saints in their liturgical calendar is one of three Sundays in preparation for Lent called the Sunday of the Righteous and the Just. The following Sunday is the Sunday of the Faithful Departed (similar to All Souls’ Day in Western calendar).^{[citation needed]}

East Syriac tradition[edit]

In East Syriac tradition the All Saints Day celebration falls on the first Friday after resurrection Sunday.^[12] This is because all departed faithful are saved by the blood of Jesus and they resurrected with the Christ. Normally in east Syriac liturgy the departed souls are remembered on Friday. Church celebrates All souls’ day on Friday before the beginning of Great lent or Great Fast.^[46]

Customs[edit]

Europe[edit]

Austria and Bavaria[edit]

In Austria and Bavaria it is customary on All Saints’ Day for godfathers to give their godchildren Allerheiligenstriezel, a braided yeast pastry.^[47]

Belgium[edit]

In Belgium, Toussaint or Allerheiligen is a public holiday. Belgians visit the cemeteries to place chrysanthemums on the graves of deceased relatives on All Saints Day, since All Souls’ Day is not a holiday.^[17]

France[edit]

In France, and throughout the Francophone world, the day is known as La Toussaint. Flowers (especially chrysanthemums), or wreaths called couronnes de toussaints, are placed at each tomb or grave. The following day, 2 November (All Souls’ Day) is called Le jour des morts, the Day of the Dead.^[18] November 1st is a public holiday.

Germany[edit]

In Germany, Allerheiligen is a public holiday in five federal states, namely Baden-Württemberg, Bayern, Rheinland-Pfalz, Nordrhein-Westfalen and Saarland. They categorize it as a silent day (stiller Tag) when public entertainment events are only permitted if the serious character of the day is preserved.^[48][49]

Hungary[edit]

In Hungary, Mindenszentek napja (literally All Saints Day) is a national holiday which is followed by Halottak napja (Day of the Dead). On Day of the Dead people take candles and flowers (especially chrysanthemums) on the tombs or graves of all their loved ones and relatives thus many people travell around the country to distant cemeteries. People who cannot travell may lay their flowers or candles at the main calvary cross of a nearby cemetery. Since only All Saints Day is a national holiday, most people use this day to visit cemeteries and pay tribute to their passed relatives. As in the case with every national holiday in Hungary if All Saints Day happens to be a Tuesday or a Thursday then that week’s Monday or Friday is observed as a Saturday making that weekend 4 days long and one of the previous or following Saturdays is changed to a workday. Traffic in and around cemeteries are much higher than usual on these days with actual police presence.

Poland[edit]

In Poland, Dzień Wszystkich Świętych is a public holiday. Families try to gather together for both All Saints’ Day and the All Souls’ Day (Zaduszki), the official day to commemorate the departed faithful. The celebrations begin with tending to family graves and the surrounding graveyards, lighting candles and leaving flowers. 1 November is a bank holiday in Poland, while the following All Souls’ Day is not. The Zaduszki custom of honouring the dead thus corresponds with All Souls’ Day celebrations, and is much more observed in Poland than in most other places in the West.^[50]

Portugal[edit]

In Portugal, Dia de Todos os Santos is a national holiday. Families remember their dead with religious observances and visits to the cemetery. Portuguese children celebrate the Pão-por-Deus tradition (also called santorinho, bolinho or fiéis de Deus) going door-to-door, where they receive cakes, nuts, pomegranates, sweets and candies.^[19]

Spain[edit]

In Spain, el Día de Todos los Santos is a national holiday. People take flowers to the graves of dead relatives. The play Don Juan Tenorio is traditionally performed.^[51]

Americas[edit]

Guatemala[edit]

In Guatemala, All Saints’ Day is a national holiday. On that day Guatemalans make a special meal called fiambre which is made of cold meats and vegetables; it is customary to visit cemeteries and to leave some of the fiambre for their dead. It is also customary to fly kites to help unite the dead with the living. There are festivals in towns like Santiago Sacatepéquez and Sumpango, where giant colorful kites are flown.^[52]

Mexico[edit]

All Saints’ Day in Mexico coincides with the first day of the Day of the Dead (Día de Muertos) celebration. It commemorates children who have died (Dia de los Inocentes) and the second day celebrates all deceased adults.^[53]

Philippines[edit]

Allhowtide in the Philippines is variously called «Undás» (from the Spanish Honras, meaning honours, as in «with honours»), «Todos los Santos» (Spanish, «All Saints»), and sometimes «Araw ng mga Patay / Yumao» (Tagalog, «Day of the Dead/Passed Away»), which incorporates All Saints’ Day and All Souls’ Day. Filipinos traditionally observe this day by visiting their family’s graves to clean and repair the tombs. Prayers for the dead are recited, while offerings are made, the most common being flowers, candles, food,^[54] and for Chinese Filipinos, incense and kim. Many also spend the day and ensuing night holding reunions at the graves with feasting and merriment.^{[citation needed]}

Pangangaluluwa and Trick-or-treat[edit]

Though Halloween is usually seen as an American influence, the country’s trick-or-treat traditions during Undas are actually much older. This tradition was derived from the pre-colonial tradition of pangangaluwa. From «káluluwâ» («spirit double»), it was a practice of early Filipinos, swathed in blankets, going from house to house, and singing as they pretended to be the spirits of ancestors. If the owner of the house failed to give biko or rice cakes to the «nangángalúluwâ», the «spirits» would play tricks (such as stealing slippers or other objects left outside the house, or run off with the family’s chickens). Pangángaluluwâ practices are still seen in some rural areas.^{[citation needed]}

Cemetery and reunion practices[edit]

During Undas, families visit the graves of loved ones. It is believed that by going to the cemetery and offering food, candles, flowers, and sometimes incense, the spirits are remembered and appeased. Contrary to common belief, this visitation practice is not an imported tradition. Prior to the use of coffins, pre-colonial Filipinos were already visiting burial caves throughout the archipelago as confirmed by research conducted by the University of the Philippines. The tradition of atang or hain is also practiced, where food and other offerings are placed at the gravesite. If the family cannot visit, a specific area in the house is set aside for ritual offerings.^{[citation needed]}

The present date of Undas, 1 November, is not a pre-colonial observance but an import from Mexico, where it is known as the Day of the Dead. Pre-colonial Filipinos preferred going to the burial caves of the departed occasionally as they believed that aswáng (monster, half-vampire, half-werewolf beings) would take the corpse of the dead if it was not properly guarded. Watching over the body of the dead is called «paglalamay». However, in some communities, this paglalamay tradition is non-existent and is replaced by other pre-colonial traditions unique to each community.^{[citation needed]}

Undas is also seen as a family holiday, where members living elsewhere to their hometowns to visit ancestral graves. Family members are expected to remain beside the grave for the entire day and socialize with each other to strengthen ties. In some cases, family members going to graves may exceed one hundred people. Fighting in any form is taboo during Undas.^{[citation needed]}

Role of children[edit]

Children are allowed to play with melted candles left at tombs, which they form into wax balls. The round balls symbolize the affirmation that everything goes back to where it began, as the living will return to dust from whence it came. In some cases, families also light candles by the front door, their number equivalent to the number of departed loved ones. It is believed that the lights aid the spirits and guide them to the afterlife.^[55][56][57]

Holidays[edit]

1 November is a fixed date public holiday in Andorra, Austria, Belgium, Benin, Burkina Faso, Burundi, Cape Verde, Central African Republic, Chad, Chile, Colombia, Congo, Croatia, East Timor, France, French Guiana, French Polynesia, Gabon, Guadeloupe, Guatemala, Hungary, Italy, Ivory Coast, Lebanon, Liechtenstein, Lithuania, Luxembourg, Madagascar, Martinique, Peru, Poland, Portugal, Saint Barthélemy, Saint Martin, Saint Pierre and Miquelon, San Marino, Senegal, Seychelles, Slovakia, Slovenia, Spain, Togo, the Vatican and Venezuela.

In Belgium, all Sundays are public holidays; should All Saints fall on a Sunday, then a replacement day on a weekday of choice is given. In Monaco, if it falls on a Sunday, the next day is a statutory holiday.

In Sweden, an All Saints public holiday falls on the Saturday during the period between 31 October and 6 November, with a half-holiday the day before. Both in Finland and Estonia, the All Saints public holiday was moved from a fixed date of 1 November to a public holiday on the Saturday during the period between 31 October and 6 November. In the Åland Islands the first Saturday of November is an All Saints public holiday.

In Montenegro, All Saints’ Day is considered a Roman Catholic holiday and is a non-working day for that religious community. In Bosnia and Herzegovina it’s a public holiday in the Federation of Bosnia and Herzegovina only.

In Germany All Saints’ is a designated quiet day in states of Baden-Württemberg, Bavaria, North Rhine-Westphalia, Rhineland-Palatinate and Saarland. Similarly in Switzerland the following 15 out of 26 cantons have All Saints as a public holiday: Aargau, Appenzell Innerrhoden, Fribourg, Glarus, Jura, Luzern, Nidwalden, Obwalden, Saint Gallen, Solothurn, Schwyz, Ticino, Uri, Valais, and Zug.

Although the European Commission does not set public holidays for its member states, 1 November is a public holiday for the employees of the institutions of the European Union.

In the Philippines, where there are two types of public holidays, All Saints’ Day is a fixed date, special holiday.

In India, All Saints Day is considered a public holiday in the state of Karnataka and a Christian religious holiday throughout the country, which means it is often a common addition to the list of paid holidays at the discretion of the employer, for those that wish to observe. It also happens to coincide with several state foundation days that fall on 1 November in several states: Karnataka Rajyotsava in Karnataka, Andhra Pradesh Day in Andhra Pradesh, Haryana Foundation Day in Haryana,
Madhya Pradesh Foundation Day in Madhya Pradesh, Kerala Foundation Day in Kerala and the Chhattisgarh Foundation Day in Chhattisgarh.

In Bolivia All Saints is a public holiday on 2 November, unlike most other countries which celebrate All Souls’ Day on that date.

In Antigua and Barbuda, 1 November falls on Independence Day, in Algeria on Revolution Day and in the US Virgin Islands on Liberty Day.

See also[edit]

• 1755 Lisbon earthquake which occurred on this day and had a great effect on society and philosophy
• Dziady
• Irish calendar
• Litany of the Saints
• Veneration of the dead

References[edit]

Notes[edit]

Citations[edit]

Sources[edit]

Attribution

Further reading[edit]

• Langgärtner, Georg. «All Saints’ Day». In The Encyclopedia of Christianity, edited by Erwin Fahlbusch and Geoffrey William Bromiley, 41. Vol. 1. Grand Rapids: Wm. B. Eerdmans, 1999. ISBN 0802824137.

External links[edit]

All Saints’ Day
The Forerunners of Christ with Saints and Martyrs by Fra Angelico
Also called	All Hallows’ Day Hallowmas Feast of All Saints Feast of All Hallows Solemnity of All Saints
Observed by	Catholic Church Eastern Orthodox Church Lutheran Churches[1] Anglican Communion Methodist Churches[2] Church of the Nazarene Reformed Churches Philippine Independent Church Other Christian denominations
Liturgical color	White (Western Christianity) Green (Eastern Christianity)
Type	Christian
Observances	Church services, praying for the dead, visiting cemeteries
Date	1 November (Western Christianity) Sunday after Pentecost (Eastern Christianity)
Frequency	annual
Related to	Saints Allhallowtide (Hallowe’en 31 October, All Souls’ Day 2 November) Day of the Dead Totensonntag

All Saints’ Day, also known as All Hallows’ Day,^[3] the Feast of All Saints,^[4][5] the Feast of All Hallows,^[6] the Solemnity of All Saints,^[6] and Hallowmas,^[6][7] is a Christian solemnity celebrated in honour of all the saints of the church, whether they are known or unknown.^[7][8][9]

From the 4th century, feasts commemorating all Christian martyrs were held in various places,^[3] on various dates near Easter and Pentecost. In the 9th century, some churches in the British Isles began holding the commemoration of all saints on 1 November, and in the 9th century this was extended to the whole Catholic Church by Pope Gregory IV.^[10]

In Western Christianity, it is still celebrated on 1 November by the Roman Catholic Church as well as many Protestant churches, as the Lutheran, Anglican, and Methodist traditions.^[7] The Eastern Orthodox Church and associated Eastern Catholic and Eastern Lutheran churches celebrate it on the first Sunday after Pentecost.^[11] The Syro-Malabar Church and the Chaldean Catholic Church, both of whom are in communion with Rome, as well as the Church of the East celebrate All Saints’ Day on the first Friday after Easter Sunday.^[12] In the Coptic Orthodox tradition, All Saints’ Day is on Nayrouz, celebrated on 11 September. The day is both the start of the Coptic new year and its first month, Thout.^[13]

Liturgical celebrations[edit]

In the Western Christian practice, the liturgical celebration begins with its first Vespers on the evening of 31 October, All Hallows’ Eve (All Saints’ Eve), and ends at the compline of 1 November. It is thus the day before All Souls’ Day, which commemorates the faithful departed. In many traditions, All Saints’ Day is part of the season of Allhallowtide, which includes the three days from 31 October to 2 November inclusive, and in some denominations, such as Anglicanism, extends to Remembrance Sunday.^[14][15][3] In places where All Saints’ Day is observed as a public holiday but All Souls’ Day is not, cemetery and grave rituals such as offerings of flowers, candles and prayers or blessings for the graves of loved ones often take place on All Saints Day.^{[16][17][18][19]} In Austria and Germany, godparents gift their godchildren Allerheiligenstriezel (All Saint’s Braid) on All Saint’s Day,^[20] while the practice of souling remains popular in Portugal.^[21] It is a national holiday in many Christian countries.

The Christian celebration of All Saints’ Day and All Souls’ Day stems from a belief that there is a powerful spiritual bond between those in heaven (the «Church triumphant»), the living (the «Church militant»), and the «Church penitent» which includes the faithful departed. In Catholic theology, the day commemorates all those who have attained the beatific vision in Heaven. In Methodist theology, All Saints Day revolves around «giving God solemn thanks for the lives and deaths of his saints», including those who are «famous or obscure».^[22] As such, individuals throughout the Church Universal are honoured, such as Paul the Apostle, Augustine of Hippo and John Wesley, in addition to individuals who have personally led one to faith in Jesus, such as one’s grandmother or friend.^[22]

Western Christianity[edit]

The holiday of All Saints’ Day falls on 1 November, is followed by All Souls’ Day on 2 November. It is a Solemnity in the Roman Rite of the Catholic Church, a Festival in the Lutheran Churches, and a Principal Feast of the Anglican Communion.

History[edit]

From the 4th century, there existed in certain places and at sporadic intervals a feast day to commemorate all Christian martyrs.^[23] It was held on 13 May in Edessa, the Sunday after Pentecost in Antioch, and the Friday after Easter by the Syrians.^[24] During the 5th century, St. Maximus of Turin preached annually on the Sunday after Pentecost in honor of all martyrs in what is today northern Italy. The Comes of Würzburg, the earliest existing ecclesiastical reading list, dating to the late 6th or early 7th century in what is today Germany, lists this the Sunday after Pentecost as dominica in natale sanctorum («Sunday of the Nativity of the Saints»). By this time, the commemoration had expanded to include all saints, martyred or not.^[25]

On 13 May 609 or 610, Pope Boniface IV consecrated the Pantheon at Rome to the Blessed Virgin Mary and all the martyrs, ordering an anniversary;^[10] the feast of dedicatio Sanctae Mariae ad Martyres has been celebrated at Rome ever since. It is suggested 13 May was chosen by the Pope and earlier by Christians in Edessa because it was the date of the Roman pagan festival of Lemuria, in which malevolent and restless spirits of the dead were propitiated. Some liturgiologists base the idea that Lemuria was the origin of All Saints on their identical dates and their similar theme of «all the dead».^[a]

Pope Gregory III (731–741) dedicated an oratory in Old St. Peter’s Basilica to 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».^[26] Some sources say Gregory III dedicated the oratory on 1 November, and this is why the date became All Saints’ Day.^[27] Other sources say Gregory III held a synod to condemn iconoclasm on 1 November 731, but dedicated the All Saints oratory on Palm Sunday, 12 April 732.^{[28][29][30][31]}

By 800, there is evidence that churches in Ireland,^[32] Northumbria (England) and Bavaria (Germany) were holding a feast commemorating all saints on 1 November.^[33] Some manuscripts of the Irish Martyrology of Tallaght and Martyrology of Óengus, which date to this time, have a commemoration of all saints of the world on 1 November.^[34][25] In the late 790s, Alcuin of Northumbria recommended holding the feast on 1 November to his friend, Arno of Salzburg in Bavaria.^[35][36] Alcuin then used his influence with Charlemagne to introduce the Irish-Northumbrian Feast of All Saints to the Frankish Kingdom.^[37]

Some scholars propose that churches in the British Isles began celebrating All Saints on 1 November in the 8th century to coincide with or replace the Celtic festival known in Ireland and Scotland as Samhain. James Frazer represents this school of thought by arguing that 1 November was chosen because Samhain was the date of the Celtic festival of the dead.^[38][27][39] Ronald Hutton argues instead that the earliest documentary sources indicate Samhain was a harvest festival with no particular ritual connections to the dead. Hutton proposes that 1 November was a Germanic rather than a Celtic idea.^[33]

The 1 November All Saints Day was made a day of obligation throughout the Frankish Empire in 835, by a decree of Emperor Louis the Pious, issued «at the instance of Pope Gregory IV and with the assent of all the bishops»,^[26] which confirmed its celebration on 1 November. Under the rule of Charlemagne and his successors, the Frankish Empire developed into the Holy Roman Empire.

Sicard of Cremona, a scholar who lived in the 12th and 13th centuries, proposed that Pope Gregory VII (1073–85) suppressed the feast of 13 May in favour of 1 November. By the 12th century, 13 May had been deleted from liturgical books.^[25]

The All Saints octave was added by Pope Sixtus IV (1471–84).^[26] Both the All Saints vigil and the octave were suppressed by the Liturgical reforms of Pope Pius XII in 1955.^[25]

Protestant observances[edit]

The festival was retained after the Reformation in the liturgical calendars of the Lutheran Churches and the Anglican Church.^[26] 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 31 October and 6 November. In many Lutheran Churches, it is moved to the first Sunday of November. In the Church of England, mother church of the Anglican Communion, it is a Principal Feast and may be celebrated either on 1 November or on the Sunday between 30 October and 5 November. It is also celebrated by other Protestants, such as the United Church of Canada and various Methodist connexions.^[40]

Protestants generally commemorate all Christians, living and deceased, on All Saints’ Day; 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. 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.^{[citation needed]}

In many Lutheran churches, All Saints’ Day is celebrated the Sunday after Reformation is celebrated (the date for Reformation is 31 October, so Reformation Sunday is celebrated on or before 31 October). In most congregations, the festival is marked as an occasion to remember the dead. The names of those who have died from the congregation within the last year are read during worship and a bell is tolled, a chime is played or a candle is lit for each name read. While the dead are solemnly remembered during worship on All Saints’ Sunday, the festival is ultimately a celebration of Christ’s victory over death.^{[citation needed]}

In English-speaking countries, services often include the singing of the traditional hymn «For All the Saints» by Walsham How. The most familiar tune for this hymn is Sine Nomine by Ralph Vaughan Williams. Other hymns that are popularly sung during corporate worship on this day are «I Sing a Song of the Saints of God» and «Ye Watchers and Ye Holy Ones».^{[citation needed]}

Halloween celebrations[edit]

Being the vigil of All Saints’ Day (All Hallows’ Day), in many countries, such as Ireland, the United Kingdom, the United States and Canada, Halloween is celebrated on 31 October.^[41] During the 20th century the observance largely became a secular one, although some traditional Christian groups have continued to embrace the Christian origins of Halloween whereas others have rejected such celebrations.^[42][43]

Eastern Christianity[edit]

The Eastern Orthodox Church, following the Byzantine tradition, commemorates all saints collectively on the Sunday after Pentecost, All Saints’ Sunday (Greek: Ἁγίων Πάντων, Agiōn Pantōn).

By 411, the East Syrians kept the Chaldean Calendar with a «Commemoratio Confessorum» celebrated on the Friday after Easter.^[10] The 74th homily of St. John Chrysostom from the late 4th or early 5th century marks the observance of a feast of all the martyrs on the first Sunday after Pentecost.^[25] Some scholars place the location where this sermon was delivered as Constantinople.^[44]

The Feast of All Saints achieved greater prominence in the 9th century, in the reign of the Byzantine Emperor Leo VI «the Wise» (866–911). His wife, Empress Theophano lived a devout life and, after her death, miracles occurred. Her husband built a church for her relics and intended to name it to her. He was discouraged to do so by local bishops, and instead dedicated it to «All Saints».^[45] 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.^{[citation needed]}

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.^{[citation needed]}

In the late spring, the Sunday following Pentecost Saturday (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 localised saints, such as «All Saints of St. Petersburg», or for saints of a particular type, such as «New Martyrs of the Turkish Yoke».^{[citation needed]}

In addition to the Mondays 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.^{[citation needed]}

Lebanon[edit]

The celebration of 1 November in Lebanon as a holiday reflects the influence of Western Catholic orders present in Lebanon and is not Maronite in origin. The traditional Maronite feast equivalent to the honor of all saints in their liturgical calendar is one of three Sundays in preparation for Lent called the Sunday of the Righteous and the Just. The following Sunday is the Sunday of the Faithful Departed (similar to All Souls’ Day in Western calendar).^{[citation needed]}

East Syriac tradition[edit]

In East Syriac tradition the All Saints Day celebration falls on the first Friday after resurrection Sunday.^[12] This is because all departed faithful are saved by the blood of Jesus and they resurrected with the Christ. Normally in east Syriac liturgy the departed souls are remembered on Friday. Church celebrates All souls’ day on Friday before the beginning of Great lent or Great Fast.^[46]

Customs[edit]

Europe[edit]

Austria and Bavaria[edit]

In Austria and Bavaria it is customary on All Saints’ Day for godfathers to give their godchildren Allerheiligenstriezel, a braided yeast pastry.^[47]

Belgium[edit]

In Belgium, Toussaint or Allerheiligen is a public holiday. Belgians visit the cemeteries to place chrysanthemums on the graves of deceased relatives on All Saints Day, since All Souls’ Day is not a holiday.^[17]

France[edit]

In France, and throughout the Francophone world, the day is known as La Toussaint. Flowers (especially chrysanthemums), or wreaths called couronnes de toussaints, are placed at each tomb or grave. The following day, 2 November (All Souls’ Day) is called Le jour des morts, the Day of the Dead.^[18] November 1st is a public holiday.

Germany[edit]

In Germany, Allerheiligen is a public holiday in five federal states, namely Baden-Württemberg, Bayern, Rheinland-Pfalz, Nordrhein-Westfalen and Saarland. They categorize it as a silent day (stiller Tag) when public entertainment events are only permitted if the serious character of the day is preserved.^[48][49]

Hungary[edit]

In Hungary, Mindenszentek napja (literally All Saints Day) is a national holiday which is followed by Halottak napja (Day of the Dead). On Day of the Dead people take candles and flowers (especially chrysanthemums) on the tombs or graves of all their loved ones and relatives thus many people travell around the country to distant cemeteries. People who cannot travell may lay their flowers or candles at the main calvary cross of a nearby cemetery. Since only All Saints Day is a national holiday, most people use this day to visit cemeteries and pay tribute to their passed relatives. As in the case with every national holiday in Hungary if All Saints Day happens to be a Tuesday or a Thursday then that week’s Monday or Friday is observed as a Saturday making that weekend 4 days long and one of the previous or following Saturdays is changed to a workday. Traffic in and around cemeteries are much higher than usual on these days with actual police presence.

Poland[edit]

In Poland, Dzień Wszystkich Świętych is a public holiday. Families try to gather together for both All Saints’ Day and the All Souls’ Day (Zaduszki), the official day to commemorate the departed faithful. The celebrations begin with tending to family graves and the surrounding graveyards, lighting candles and leaving flowers. 1 November is a bank holiday in Poland, while the following All Souls’ Day is not. The Zaduszki custom of honouring the dead thus corresponds with All Souls’ Day celebrations, and is much more observed in Poland than in most other places in the West.^[50]

Portugal[edit]

In Portugal, Dia de Todos os Santos is a national holiday. Families remember their dead with religious observances and visits to the cemetery. Portuguese children celebrate the Pão-por-Deus tradition (also called santorinho, bolinho or fiéis de Deus) going door-to-door, where they receive cakes, nuts, pomegranates, sweets and candies.^[19]

Spain[edit]

In Spain, el Día de Todos los Santos is a national holiday. People take flowers to the graves of dead relatives. The play Don Juan Tenorio is traditionally performed.^[51]

Americas[edit]

Guatemala[edit]

In Guatemala, All Saints’ Day is a national holiday. On that day Guatemalans make a special meal called fiambre which is made of cold meats and vegetables; it is customary to visit cemeteries and to leave some of the fiambre for their dead. It is also customary to fly kites to help unite the dead with the living. There are festivals in towns like Santiago Sacatepéquez and Sumpango, where giant colorful kites are flown.^[52]

Mexico[edit]

All Saints’ Day in Mexico coincides with the first day of the Day of the Dead (Día de Muertos) celebration. It commemorates children who have died (Dia de los Inocentes) and the second day celebrates all deceased adults.^[53]

Philippines[edit]

Allhowtide in the Philippines is variously called «Undás» (from the Spanish Honras, meaning honours, as in «with honours»), «Todos los Santos» (Spanish, «All Saints»), and sometimes «Araw ng mga Patay / Yumao» (Tagalog, «Day of the Dead/Passed Away»), which incorporates All Saints’ Day and All Souls’ Day. Filipinos traditionally observe this day by visiting their family’s graves to clean and repair the tombs. Prayers for the dead are recited, while offerings are made, the most common being flowers, candles, food,^[54] and for Chinese Filipinos, incense and kim. Many also spend the day and ensuing night holding reunions at the graves with feasting and merriment.^{[citation needed]}

Pangangaluluwa and Trick-or-treat[edit]

Though Halloween is usually seen as an American influence, the country’s trick-or-treat traditions during Undas are actually much older. This tradition was derived from the pre-colonial tradition of pangangaluwa. From «káluluwâ» («spirit double»), it was a practice of early Filipinos, swathed in blankets, going from house to house, and singing as they pretended to be the spirits of ancestors. If the owner of the house failed to give biko or rice cakes to the «nangángalúluwâ», the «spirits» would play tricks (such as stealing slippers or other objects left outside the house, or run off with the family’s chickens). Pangángaluluwâ practices are still seen in some rural areas.^{[citation needed]}

Cemetery and reunion practices[edit]

During Undas, families visit the graves of loved ones. It is believed that by going to the cemetery and offering food, candles, flowers, and sometimes incense, the spirits are remembered and appeased. Contrary to common belief, this visitation practice is not an imported tradition. Prior to the use of coffins, pre-colonial Filipinos were already visiting burial caves throughout the archipelago as confirmed by research conducted by the University of the Philippines. The tradition of atang or hain is also practiced, where food and other offerings are placed at the gravesite. If the family cannot visit, a specific area in the house is set aside for ritual offerings.^{[citation needed]}

The present date of Undas, 1 November, is not a pre-colonial observance but an import from Mexico, where it is known as the Day of the Dead. Pre-colonial Filipinos preferred going to the burial caves of the departed occasionally as they believed that aswáng (monster, half-vampire, half-werewolf beings) would take the corpse of the dead if it was not properly guarded. Watching over the body of the dead is called «paglalamay». However, in some communities, this paglalamay tradition is non-existent and is replaced by other pre-colonial traditions unique to each community.^{[citation needed]}

Undas is also seen as a family holiday, where members living elsewhere to their hometowns to visit ancestral graves. Family members are expected to remain beside the grave for the entire day and socialize with each other to strengthen ties. In some cases, family members going to graves may exceed one hundred people. Fighting in any form is taboo during Undas.^{[citation needed]}

Role of children[edit]

Children are allowed to play with melted candles left at tombs, which they form into wax balls. The round balls symbolize the affirmation that everything goes back to where it began, as the living will return to dust from whence it came. In some cases, families also light candles by the front door, their number equivalent to the number of departed loved ones. It is believed that the lights aid the spirits and guide them to the afterlife.^[55][56][57]

Holidays[edit]

1 November is a fixed date public holiday in Andorra, Austria, Belgium, Benin, Burkina Faso, Burundi, Cape Verde, Central African Republic, Chad, Chile, Colombia, Congo, Croatia, East Timor, France, French Guiana, French Polynesia, Gabon, Guadeloupe, Guatemala, Hungary, Italy, Ivory Coast, Lebanon, Liechtenstein, Lithuania, Luxembourg, Madagascar, Martinique, Peru, Poland, Portugal, Saint Barthélemy, Saint Martin, Saint Pierre and Miquelon, San Marino, Senegal, Seychelles, Slovakia, Slovenia, Spain, Togo, the Vatican and Venezuela.

In Belgium, all Sundays are public holidays; should All Saints fall on a Sunday, then a replacement day on a weekday of choice is given. In Monaco, if it falls on a Sunday, the next day is a statutory holiday.

In Sweden, an All Saints public holiday falls on the Saturday during the period between 31 October and 6 November, with a half-holiday the day before. Both in Finland and Estonia, the All Saints public holiday was moved from a fixed date of 1 November to a public holiday on the Saturday during the period between 31 October and 6 November. In the Åland Islands the first Saturday of November is an All Saints public holiday.

In Montenegro, All Saints’ Day is considered a Roman Catholic holiday and is a non-working day for that religious community. In Bosnia and Herzegovina it’s a public holiday in the Federation of Bosnia and Herzegovina only.

In Germany All Saints’ is a designated quiet day in states of Baden-Württemberg, Bavaria, North Rhine-Westphalia, Rhineland-Palatinate and Saarland. Similarly in Switzerland the following 15 out of 26 cantons have All Saints as a public holiday: Aargau, Appenzell Innerrhoden, Fribourg, Glarus, Jura, Luzern, Nidwalden, Obwalden, Saint Gallen, Solothurn, Schwyz, Ticino, Uri, Valais, and Zug.

Although the European Commission does not set public holidays for its member states, 1 November is a public holiday for the employees of the institutions of the European Union.

In the Philippines, where there are two types of public holidays, All Saints’ Day is a fixed date, special holiday.

In India, All Saints Day is considered a public holiday in the state of Karnataka and a Christian religious holiday throughout the country, which means it is often a common addition to the list of paid holidays at the discretion of the employer, for those that wish to observe. It also happens to coincide with several state foundation days that fall on 1 November in several states: Karnataka Rajyotsava in Karnataka, Andhra Pradesh Day in Andhra Pradesh, Haryana Foundation Day in Haryana,
Madhya Pradesh Foundation Day in Madhya Pradesh, Kerala Foundation Day in Kerala and the Chhattisgarh Foundation Day in Chhattisgarh.

In Bolivia All Saints is a public holiday on 2 November, unlike most other countries which celebrate All Souls’ Day on that date.

In Antigua and Barbuda, 1 November falls on Independence Day, in Algeria on Revolution Day and in the US Virgin Islands on Liberty Day.

See also[edit]

• 1755 Lisbon earthquake which occurred on this day and had a great effect on society and philosophy
• Dziady
• Irish calendar
• Litany of the Saints
• Veneration of the dead

References[edit]

Notes[edit]

Citations[edit]

Sources[edit]

Attribution

Further reading[edit]

• Langgärtner, Georg. «All Saints’ Day». In The Encyclopedia of Christianity, edited by Erwin Fahlbusch and Geoffrey William Bromiley, 41. Vol. 1. Grand Rapids: Wm. B. Eerdmans, 1999. ISBN 0802824137.

External links[edit]

Собор Всех Святых

19 июня 2022 года Святая Церковь чтит память Собора Всех Святых – сотен тысяч людей, воплотивших Евангелие в своей жизни и имеющих особое дерзновение перед Господом молиться за нас

Дата праздника: переходящая, первое воскресенье после Дня Святой Троицы

Собор Всех Святых

В «Откровении» («Апокалипсисе») апостола и евангелиста Иоанна Богослова описана картина поклонения Агнцу Божьему всех святых: «После сего взглянул я, и вот, великое множество людей, которого никто не мог перечесть, из всех племен и колен, и народов, и языков, стояло пред престолом и пред Агнцем в белых одеждах и с пальмовыми ветвями в руках своих. И восклицали громким голосом, говоря: спасение Богу нашему, сидящему на престоле, и Агнцу!» (Откр. 7:9-10).

Среди этих праведников, которые на Страшном Суде Господнем будут определены к наследованию Царства Небесного, будут не только известные всей земной Церкви угодники Божии. Напротив, большую часть Церкви Небесной в этот момент мы увидим впервые. Ведь среди нас живёт множество людей, которые внешне ничем не выделяются, но искренне любят Бога и непрерывно угождают Ему. Не священников или мучеников, а простых мирян, таких, как праведный Симеон Верхотурский, или родители преподобного Сергия, Кирилл и Мария Радонежские. Таких, как праведный Симеон Верхотурский, или родители преподобного Сергия, Кирилл и Мария Радонежские.

По вере и молитве людей святые, силою Божией, творили удивительные чудеса. Например, святитель Николай Чудотворец воскресил из мёртвых матроса, упавшего с мачты и разбившегося о палубу корабля. И поскольку у Бога все живы, святые продолжают исцелять больных и по-иному помогать верующим и в наше время.

О чём молятся Всем Святым?

В День памяти Собора Всех Святых каждый из нас может попросить своего святого покровителя и покровителей наших близких о самых сокровенных наших добрых желаниях. Господь Иисус Христос, Его Пречистая Матерь и святые праведники всегда защитят и окажут благодатную помощь тем, кто искренне стремится жить по заветам Евангелия!

Читать больше:
Собор Всех Святых,
Акафист Собору Всех Святых.

Источник:
почтовая рассылка православной сети Елицы (https://elitsy.ru),
www.azbyka.ru/days/prazdnik-sobor-vseh-svjatyh.

(прочитано 139)

См. также День всех святых, в земле Российской просиявших

Собор всех святых (также Петровское заговенье) — описанное в «Откровении Иоанна Богослова» поклонение всех святых (как канонизированных, так и оставшихся неизвестных Церкви) Агнцу Божьему, за которым последовало снятие 7-й печати.

Неделя^[1] всех святых (правосл.), День всех святых (католич.) (греч. Κυριακὴ τῶν Ἁγίων Πάντων, лат. Sollemnitas Omnium Sanctorum, нем. Allerheiligen, англ. All Saints, фр. Toussaint) — христианский праздник, день памяти всех святых. В православной традиции празднование приходится на первое воскресенье после Дня Святой Троицы, в католицизме — на 1 ноября.

Существует греческое и балканское мужское имя в честь этого праздника — Панайот (греч. Παναγιότης; сокращенная форма от греч. Πάντων [τῶν] ἁγίων — «Всех святых»)^[2].

Термин и концепция

Термин «Все святые» близок термину «Церковь Торжествующая» и охватывает как канонизированных святых, так и тех, кто остался при жизни неизвестен, и поэтому не почитаем^[3].

Новозаветным источником образа^[3] является «Откровение Иоанна Богослова»:

5:11-13: И я видел, и слышал голос многих Ангелов вокруг престола и животных и старцев, и число их было тьмы тем и тысячи тысяч, которые говорили громким голосом: достоин Агнец закланный принять силу и богатство, и премудрость и крепость, и честь и славу и благословение. (…)
7:9-14: После сего взглянул я, и вот, великое множество людей, которого никто не мог перечесть, из всех племен и колен, и народов и языков, стояло пред престолом и пред Агнцем в белых одеждах и с пальмовыми ветвями в руках своих. И восклицали громким голосом, говоря: спасение Богу нашему, сидящему на престоле, и Агнцу! И все Ангелы стояли вокруг престола и старцев и четырёх животных, и пали перед престолом на лица свои, и поклонились Богу, говоря: аминь! благословение и слава, и премудрость и благодарение, и честь и сила и крепость Богу нашему во веки веков! Аминь. И, начав речь, один из старцев спросил меня: сии облеченные в белые одежды кто, и откуда пришли? Я сказал ему: ты знаешь, господин. И он сказал мне: это те, которые пришли от великой скорби; они омыли одежды свои и убелили одежды свои Кровию Агнца.

Неделя всех святых (православие)

В Православии День всех святых, или иначе Неделя Всех святых, празднуется в первое воскресенье (устар. «неделю») после дня Пятидесятницы (переходящий праздник), то есть в 8-е воскресенье после Пасхи.

В 2010 году — 30 мая. В 2012 году — 10 июня.

История празднования

Праздник известен с конца IV — начала V веков^[2]. Существует проповедь Иоанна Златоуста на память «всех святых, по всему миру пострадавших», в которой уже указывается день празднования аналогичный существующему в настоящее время. Среди песнопений Ефрема Сирина есть упоминание о праздновании в честь всех святых 13 мая.

Сирийский Лекционарий указывает пятницу после Пасхи как день празднования всех святых. Иерусалимская соборная практика V-VII веков, реконструированная по грузинскому переводу Лекционария, содержала праздники в честь всех мучеников (22 января) и в честь «всех апостолов и всех святых, принявших их учение» (16 апреля).

Студийский, а затем и Иерусалимский Типиконы окончательно помещают праздник в честь всех святых на первую неделю (воскресение) после Пятидесятницы. Такая последовательность праздников обнаруживает их логическую связь: святые просияли хоть и в разное время и различными подвигами, но по благодати единого Святого Духа, излившегося на Церковь в день Пятидесятницы.

Обряд и гимнография

В годовом богослужебном круге православной церкви День всех святых является пограничным:

• Заканчивается период использования за богослужением песнопений Цветной Триоди и начинается период пения Октоиха
• На утрене Дня всех святых начинается чтение «столпа» — последовательности 11 воскресных Евангелий, рассказывающих о Воскресении Христовом.
• В понедельник после праздника всех святых начинается чтение на литургии Послания к Римлянам и Евангелия от Матфея (в пасхальный период читались Деяния святых апостолов и Евангелие от Иоанна)
• В этот же понедельник начинается Петров пост, сменяющий сплошную (то есть без постных среды и пятницы) седмицу по Пятидесятнице.

На вечерне праздника читаются три паремии, содержащие ветхозаветные указания на славу святых:

• Ис.43:9-14 — святые названы свидетелями и благовестниками Божественного спасения («Мои свидетели, говорит Господь, вы и раб Мой, которого Я избрал»)
• Прем.3:1-9 — святые, хоть и уничиженные на земле, прославлены Богом («А души праведных в руке Божией, и мучение не коснется их. В глазах неразумных они казались умершими, и исход их считался погибелью, и отшествие от нас — уничтожением; но они пребывают в мире»)
• Прем.5:15 — 6:3 — святые восторжествуют в день пришествия Господня («Праведники живут во веки; награда их — в Господе, и попечение о них — у Вышнего. Посему они получат царство славы и венец красоты от руки Господа, ибо Он покроет их десницею и защитит их мышцею»)

Читающийся на литургии отрывок из Послания к Евреям (Евр.11:33 -12:2) прославляет ветхозаветных праведников и называет их «облаком свидетелей», а составное евангельское чтение (Мф.10:32-33, Мф.10:37-38, Мф.19:27-30) указывает на необходимые признаки святости («Кто исповедает Меня пред людьми, того исповедаю и Я пред Отцем Моим Небесным…Кто не берет креста своего и следует за Мною, тот не достоин Меня…Всякий, кто оставит домы, или братьев, или сестер, или отца, или мать, или жену, или детей, или земли, ради имени Моего, получит во сто крат и наследует жизнь вечную»).

Гимнография праздника изобилует поэтическими оборотами: святые называются «непрелестными светилами» (канон утрени, песнь 3), «божественным облаком» (там же, песнь 6), «начатками естества» (кондак), «терпеливодушными» (стихира на литии); их кровью Церковь украшается «багряницею и виссом» (тропарь); они «уясняют церковное небо» (канон утрени, песнь 8), «добродетелей светлостью» делают землю небом (стихира на хвалитех).

День всех святых (католицизм)

В отличие от православной традиции, в Католической и некоторых лютеранских церквях День Всех святых является неподвижным праздником и отмечается 1 ноября. На следующий день, 2 ноября празднуется День всех усопших верных.

День всех святых имеет высший ранг в латинском календаре — «торжество». Он также является одним из так называемых «обязательных дней», когда посещение мессы для верных обязательно. Одеяния священнослужителей — белые.

Коллекта праздника всех святых:

День всех усопших верных, следующий за днём всех святых в католицизме традиционно является днём поминовения усопших. В этот день католики по всему миру поминают покойных членов семьи и родственников, посещают их могилы на кладбищах. Литургические тексты 2 ноября посвящены молитвам за усопших и выражают веру в грядущее воскресение мёртвых.

История

По наиболее распространённой версии дата празднования 1 ноября восходит к кельтскому празднику Самайн^[2]. Переосмысливая языческую сущность праздника, христиане Англии и Ирландии начали праздновать в VIII веке в день 1 ноября память всех святых. Вскоре эта дата была перенята Римом. В канун дня всех святых празднуется Хэллоуин, однако традиции, связанные с ним, носят светский характер и осуждаются многими христианами, включая католиков.

В 609 или 610 году 13 мая папа Бонифаций IV освятил в честь Богородицы и всех мучеников бывший языческий храм Пантеон. 13 мая стал отмечаться как праздник всех святых.

В середине VIII века папа Григорий III освятил 1 ноября в честь всех святых одну из капелл собора святого Петра и в честь этого события передвинул дату празднования дня всех святых на 1 ноября. Столетием позже Папа Григорий IV сделал 1 ноября общим для всей Католической церкви праздником в честь Всех святых, а Карл Великий повелел отмечать этот праздник во всей империи франков

Позднее этот праздник был «унаследован» многими протестантскими деноминациями. В XV веке папа Сикст IV добавил к празднику октаву (восьмидневное постпразднование), в середине XX века она была отменена.

В изобразительном иcкусстве

Сюжет выкристаллизовался из сцены Страшного суда и представляет торжество всех праведников в Раю. Картина на сюжет «Всех святых» — один из способов изображения Неба. Самый ранний дошедший пример изображения этого сюжета — сакраментарий Х века (Геттингенская университетская библиотека), где изображены ряды святых и ангелов, поклоняющихся Агнцу (расположен по центру)^[3]. Святые изображаются вокруг коленопреклоненными, часто они протягивают в сторону Агнца свои венцы.

На Западе к 14 веку эта трактовка сюжета была вытеснена другим иконографическим типом: место Агнца заняла Троица или Бог (в образе Папы Римского, что также символизирует Троицу). Вокруг находятся музицирующие ангелы и Богородица (на престоле рядом с Богом). Этот сюжет имел в качестве программы «Золотую легенду». Таковы иллюстрации к «Граду Божьему» Августина, и другие книжные иллюстрации^[3].

В иконописи наиболее распространенный вариант иконографии таков: большая часть иконы — двойная сферы, по центру которой находится Иисус Христос. По его сторонам Мария и Иоанн Креститель (ср. Деисис). Во второй, внешней сфере — хор святых, представленных по ликам святости. Более редок вариант с изображением святых в арочных проемах, размещенных несколькими рядами в нижней части композиции. «Вокруг сфер обычно изображаются ангелы, евангелисты или символы евангелистов. На фоне вне сфер часто встречаются фигуры пророков Соломона и Даниила или Исайи и Иезекииля. (…) Образ Рая в нижней части иконы традиционен — на фоне зеленых кущ представлены три праотца — Авраам, Исаак, Иаков (Лоно Авраамово) и благоразумный разбойник. Иконография „Собор всех святых“ получила особое распространение на Афоне»^[4].

К этому сюжету близка икона «Шестоднев», которая включает семь праздничных сюжетов, в соответствии с традиционным литургическим посвящением семи дней недели. Последний, седьмой день был днем отдыха, днем, когда Бог «почил… от всех дел своих» (Быт II, 2). «Он понимался как прообраз покоя, блаженного отдохновения, воссоединения праведных с Богом, которое должно было наступить по истечении исторического времени. В соответствии с подобными толкованиями, последняя композиция „Седмицы“ — „Суббота всех святых“ в иконах XVI—XVII представляла собой образ блаженного покоя праведных, ожидающих второго пришествия»^[5].

См. также

	Собор всех святых на Викискладе?

• Собор всех святых, в земле Российской просиявших
• Собор святых новомучеников и исповедников Российских
• Собор Вологодских святых

Примечания

Ссылки

• Текст службы в День Всех святых на Православие.ру

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