
All Saint's Day (Nov. 1) is a day to honor the saints, mainly those who don't otherwise have a feast day. All Soul's Day (Nov. 2) remembers all who have died in Christ who are not considered saints. (In Mexico, these 2 days are the Dias de Los Muertos; the first day for returning spirits of children; the second for returning spirits of adults.) Protestants don't necessarily observe the day, but for those who do the "saints" mean the clouds of witness who we believe surround us in time and across time, as well as across space. According to most accounts the Irish holy day Samhain was one of the "thin places" on the calendar, when the dearly departed were yet close at hand, not as ghouls and ghost and goblins, but as family. That’s the supposed connection between All Hallows Even and Samhain, anyway. Nowadays the idea is to honor the saints, in the Roman Catholic tradition; or to honor the clouds of witness, in many Protestant traditions.
The German Protestant church observed the Tötenfest, the remembrance of the dead, the faithful who had died in Christ in the past year. They marked that occassion not on a calendar date, but on the last Sunday of Pentecost, the liturgical season that begins roughly 50 days after Easter Sunday, and runs until the Sunday before Advent. Don't get your calendars out, the last Sunday is easy to calculate. Advent begins four Sundays before December 25th, so the last Sunday of Pentecost is a week before the first Sunday of Advent. Because days on the Gregorian calendar move about, while Christmas has a settled date, and Hallowe'en, too, the last Sunday of Pentecost and first Sunday of Advent change their dates every year. This year the last Sunday of Pentecost is November 22nd. I'll mark the Totenfest that day again this year.
It's all about death and resurrection. Although those terms might not mean what you think they mean. You're thinking it's about death, so it's gloomy. But it's about hope and a redeemed creation. It's one of the few times a year on the church lectionary you can be guaranteed a reading from the Revelation (Apocalypse, or "revealing") to John. Which despite it's reputation and use by some to predict eternal punishment for others, is actually bout both of those topics (hope and redemption for all of creation).
Almighty and everlasting God, before whom stand the spirits of the living and the dead; Light of lights, Fountain of wisdom and goodness, who livest in all pure and humble and gracious souls.
For all who witnessed a good confession for thy glory and the welfare of the world; for patriarchs, prophets, and apostles; for the wise of every land and nation, and all teachers of mankind,
WE PRAISE THEE, O GOD, AND BLESS THY NAME.
For the martyrs of our holy faith, the faithful witnesses of Christ of whome the world was not worthy, and for all who have resisted falsehood and wrong unto suffering or death,
WE PRAISE THEE, O GOD, AND BLESS THY NAME.
For all who have labored and suffered for freedom, good government, just laws, and they sanctity of the home; and for all who have given their lives for their country,
WE PRAISE THEE, O GOD, AND BLESS THY NAME.
For all who have sought to bless men by their service and life, and to lighten the dark places of the earth,
WE PRAISE THEE, O GOD, AND BLESS THY NAME.
For those who have been tender and true and brave in all times and places, and for all who have been one with thee in the communion of Christ's spirit and in the strength of his love,
WE PRAISE THEE, O GOD, AND BLESS THY NAME.
For the dear friends and kindred, ministering in the spiritual world, whose faces we see no more, but whose love is with us for ever,
WE PRAISE THEE, O GOD, AND BLESS THY NAME.
For the teachers and companions of our childhood and yough, and for the members of our household of faith who worship thee in heaven,
WE PRAISE THEE, O GOD, AND BLESS THY NAME.
For the grace which was given to all these, and for the trust and hope in which they lived and died,
WE PRAISE THEE, O GOD, AND BLESS THY NAME.
And that we may hold them in continual remembrance, that the sanctity of their wisdom and goodness may rest upon our earthly days, and that we may prepare ourselves to follow them in their upward way,
WE BESEECH THEE TO HEAR US, O GOD.
That we may ever think of them as with thee, and be sure that where they are, there we may be also,
WE BESEECH THEE TO HEAR US, O GOD.
That we mave haev a hope beyond this world for all they children, even for wanderers who must be sought and brought home; that we may be comforted and sustained by the promise of a time when none shall be a stranger and an exile from thy kingdom and household;
WE BESEECH THEE TO HEAR US, O GOD.
In the communion of the Holy Spirit, with the faithful and the saints in heaven, with the redeemed in all ages, with our beloved who dwell in thy presence and peace, we, who still serve and suffer on earth, unite in ascribing:
THANKSGIVING, GLORY, HONOR, AND POWER UNTO THEE, O LORD OUR GOD.
Glory be to the Father, and to the Son, and to the Holy Spirit,
AS IT WAS IN THE BEGINNING, IS NOW, AND EVER SHALL BE, WORLD WITHOUT END. AMEN.
If you skipped all those readings, I don't blame you. I won't belabor them here. I just want to point out the thematic reason for them, the thread that runs through them: death and resurrection, and how even the dead are alive to God.
The semeia here is rather remarkable in John, because John's is not an inclusive gospel; it is almost a gnostic gospel. Those who know, know; those who do not, are Nicodemus; imagining that they know, but understanding nothing. Never mind; they are saved in the end. In the end, Nicodemus is one of those who recovers the body after the crucifixion. Or maybe that is John's joke again, since the body was never Jesus in the first place; since it only appeared to be Jesus. But John is brutally direct here: like God speaks Creation into existence, Jesus speaks Lazarus back into life. We are meant to see this clearly, not through a glass darkly. Lazarus was dead. Lazarus is alive. Wiping the tears from the eyes, at least, of his sisters; and, I suppose, from the eyes of Jesus, too. Jesus is so abstract and talkative in John's gospel he practically disappears behind the verbiage. Here, he cries; like a real person; like a caring human being.
Rather like the saints, a few centuries later. Saints are people, flesh and blood, body and bone. They are no ideals and plaster and just metaphors. Metaphors are powerful, ideas are powerful, but they are not real, and plaster especially is just a man-made product. Saints are human. Saints are real. Saints are made by their faith; and by God. And the blessings of God announced in these four passages, are real; and concrete.
The language of this day all sounds like language of what will come, will happen, will be seen one day; but not now. We hear those words, or read those words, and we think: "Yes. Yes!" And we want them to be true now; but we know they are not true. We know they cannot yet be true.
Lift up your heads, and open the gates of your mind and soul; then you would see, then hear, then you would know! Those who seek the Lord lack no good thing. The lives of the servants of the Lord are redeemed! And they are redeemed right now! That is what the saints tell us, and they know! They know, because they are human. They know because they are just like us. They know, because they are saints. And they surround us; and they are here, now.Lift up your heads, O gates! and be lifted up, O ancient doors, that the King of glory may come in!Who is the King of glory? The LORD, strong and mighty, the LORD, mighty in battle.Lift up your heads, O gates! and be lifted up, O ancient doors, that the King of glory may come in!Who is this King of glory? The LORD of hosts, he is the King of glory. Selah
Samhain is what the Irish once called this time. It was their new year, and the ancestors came back to see them for a celebration. It was when time itself was a "thin place," and the spirits could communicate with the living, and the veil between the two worlds was thin enough to allow communication. For them, the spirits were as real as flesh and blood family members, and their return was a blessing. As I get older and lose more family members to time, I see more and more what a blessing that would be. For us, perhaps even the saints don't seem quite real. The saints seem like the blessed ones, and their blessings seem to have come long after they could enjoy them in this life. But they know what we forget: that the blessings are for life, not for death. Blessings that only come as rewards in the end, are no blessings at all. Blessings that are not for this life, are only cruel promises. The saints know that God is the God of the living, not the dead; and that in God’s sight, all are alive. Which is why this time of year is still a time of celebration, not of mourning. Which is why the great ordeal has passed, and the lamb is with us now. And why the ones who seem so little, and have so little, and struggle to be merciful and make peace and keep pure hearts, are blessed right now, and not later, not as a reward for being stubborn or persistent or for simply hanging on. The struggle has passed. Blessed are we; right now. That is what the saints know.
The saints are flesh and blood and bone, as Jesus was; and they know what our struggles are, as Jesus did, and they know what our hope is; and that is what sets them apart from us. But not for long; never for long; and they don’t want to be set apart, they want to be with us, they want us to be with them. They are here, now, in this “thin time” they are as near as our next breath, and they know: the blessings on the merciful, and the mourning, and the pure in heart; on the peacemakers and the meek and the ones who are so hungry and thirsty for righteousness they are sure they can just taste, and if only they could be satisfied! They know, the saints, the wise and humble and loving saints, that we are with them, right now; and that we are blessed. Right now. And they want us to know it, too. For all the saints. God willing, we’ll see that we’re ones, too.
Because that’s what it means, to be children of God. The saints look just like you. Have hands, and hearts, and eyes, and ears, and mouths, shaped just like yours. And that is your blessing, now, and evermore. Because you are merciful. Because you are meek. Because, whether you know it or not, your heart is pure. Because you will never stop being hungry and thirsty for righteousness. Because you know it is there, that it will come, that it will be done. Because you know, the great ordeal is no ordeal at all. Because you know, that you want everyone else to know this; and to know they are blessed.
For all the saints. And you are one, too.
Amen.


