SOULS, SAINTS AND
RENEWING THE FACE OF THE EARTH
The Rev. Harold Shepherd, CD, M.A., S.T.M., LL.B., LL.M.,
Ph.D.
Sermon from All Saints Day 2002
Every fall we go through the routine of
buying candy to hand out to children who come to our door
threatening us with a trick if we do not offer them a
treat. In preparation for this event, we shop for a pumpkin
that will do justice to our creative carving talents. Many
costume parties are held, and children decide what they
want to dress up as on Halloween. Some Christians object to
the celebration of Halloween because of its pagan origins.
Most, however, treat is as a harmless children’s
festival. After all, it is no longer associated with its
Celtic religious background in any meaningful way, given
that these beliefs and practices have been largely lost.
They certainly do not form part of society’s world
view. Halloween does, however, have some legitimate
connections to Christianity. The name itself is a
contraction of “All Hallow’s Eve.” As the
Eve of All Saints’ Day, it is a time to commemorate
and celebrate those who have gone before us in Christian
pilgrimage. As the day set aside to remember the faithful
departed, it serves to remind us of the communion of saints
that spans time and space. All Saints Day was originally
celebrated in the spring on the first Sunday after
Pentecost. In the early 7th century it was fixed on May 13.
In the middle of the 8th century, Pope Gregory III
dedicated a chapel in the basilica of St. Peter in Rome to
“All the Saints” on November 1. Thereafter, All
Saints Day was commemorated in some places on this date,
whereas others continued the practice of celebrating it in
on May 13. In the 9th century, Gregory IV ordered the
universal observance of All Saints Day on November 1. In
998, Odilo, the fifth Abbot of Benedictine monastery at
Cluny, ordered the annual commemoration of All Souls on
November 2. Thereafter, it spread throughout the Western
Church. This had an interesting, although perhaps
unintentional affect. It brought together the Christian
commemoration of the faithful departed and all souls with a
Celtic fall feast. The latter was not unique to the Celtic
people. In Greco-Roman mythology, the change from summer to
winter was associated with the descent to the underworld of
the deity who brought summer conditions. The same can be
found in the Ancient Near East, as can be seen in
Mesopotamia with Tammuz. For the Celts, this descent to the
underworld of the deity associated with summer at Beltain
marked the transition from summer to winter. At this time
of year, a window was opened that permitted the departed to
interact with mortals. Because the gates to the underworld
needed to be opened in the fall to effect the transition to
winter, the belief developed that the departed could dash
out for a quick vacation. Rituals were developed that
included making sure that those who decided to pay a visit
would be properly fed- hence to tradition of trick or
treating
As Christians, we are reminded of several important points
by the history, tradition and practice of the period from
October 31 to November 2. First, as a transitional point
between summer and winter, we move from tending our gardens
to huddling around the fire. In agricultural societies with
limited modes of transportation, it marked a period of
vulnerability with respect to the food supply. In the
modern world, we can easily obtain fresh produce in the
middle of winter. For those who work in offices, there is
little difference between summer and winter with respect to
work. In Toronto, we have become, to a large extend,
alienated from the rigours and threats of nature, expect
when Mayor Mel needs to call in the army to shovel snow..
We take it for granted that there will be an abundant
supply of food when we go to the store. We are reminded
that we are trustees of God’s world. The communion of
saints is not only concerned with the fellowship of
God’ people, but also a sense of fellowship with
God’s world and all that is in it. St. Francis of
Assisi talked about the sun, moon and animals as brothers
and sisters. It would be unfair to write him off as being
eccentric There is a sense in which communion with God
involves fellowship with all of God’s creation.
Caring for the planet is associated with caring for each
other. As we prepare for winter and celebrate God’s
saints, we celebrate the interconnectedness of God’s
creation and ask that, out of the bareness of winter, the
world will again emerge full of life in spring. The death
in creation brought about by winter will give way to the
new life in spring, just as the death of God’s saints
will lead to resurrection in the Kingdom of God. Despite
what we see around us, God is in control and has gathered
his people into fellowship. Life triumphs, even in winter.
Let us struggle as the saints did before us to establish
God’s reign on earth.