Tag Archives: all saints day

November 3, 2026 · 5:27 pm

Bless your heart (Sermon)

The day after my sermon, this cartoon showed up in my social media feed. “Bless your heart” might not mean what we first think it means. And the Beatitudes also invite our reflection. What does it mean to be blessed by our faith in Jesus?

The readings for All Saints’ Day, Yr. A were: Revelation 7:9-17; Psalm 34:1-10; 1 John 3:1-3; Matthew 5:1-12. This sermon was preached at Grace & Glory Lutheran Church in Palmyra, VA on November 1, 2026.

Many of you who enjoy late night television may remember this name, James Corden. He is a performer and comedian who became a late-night talk show host. You might have heard of him from his Carpool Karaoke with different celebrities still on YouTube and elsewhere. He is from the United Kingdom, and he once shared a story about his difficulty parking a car in the United States. If I remember correctly, this one incident that he brought up was when he was trying to complete the dreaded three-point turn.

After parking and going into his destination, Corden mentioned this difficulty parking to a Southern woman in the shop. The woman said in response, “Oh, darlin’, bless your heart.” Not familiar with this phrase, being totally new to him, he thought about it for a while and decided, “That’s the nicest expression you could ever have.” He thought it wonderful, but two friends from the South, hearing the story later, had to break it to him, “No, it’s not.”

For any of us who have lived in the South for any length of time, we have probably heard this phrase directed toward us at some point – “Well, bless your heart.” It is sort of a mixed blessing, isn’t it? As someone else noted, “In the South, where politeness reigns among good people, you have to put your judgments somewhere. It’s not polite to speak ill of people if you were raised right.”[i] And so, you might use this phrase…which, true, could be a sign of sincere empathy or blessing…but it is most often not intended in that way. It frequently proves a subtle critique if not a criticism. For example, someone might say, “That was a great sermon, Pastor Lou. Bless your heart.”

So, perhaps we should consider what Jesus means when he tells us that we are blessed: blessed when we are poor in spirit, mourning, meek, or hungry…blessed when we are merciful instead of demanding our rights or retribution…blessed when we are pure in heart or trying to be peacemakers. Even when facing persecution for his sake, Jesus says we are blessed. He’s got to be joking right? This doesn’t sound like much of a blessing to me.

Yet Jesus isn’t trying to fool us. He’s being up front. Conforming and submitting to God’s will often has costs in a very real, harsh and fallen world. Yet we are promised that there’s no better road than the one which leads to heaven[ii]…one that allows us to share in Jesus’ purpose, promise, and mission…one where signs point to God being with us!

Through these succinct phrases, Jesus is providing us with a spiritual attitude and ethics where the rubber can meet the road in the very the real world. Trying to embody these precepts are how we retain our saltiness or reflect the light which Jesus Christ taught about. In Matthew’s mind, today’s Gospel writer, there’s nothing more important than this teaching.

And yet, the Beatitudes are not meant ultimately to be about what we do. These aren’t prescriptive or imperative statements (“if you do this, then you are blessed” or “Thou shall or shall not…”). That’s not what Jesus is getting at here. Jesus uses them to describe. They are declarative representing what God does in the world…His Kingdom values and realities are breaking in. They appear in opposition to what we find in our fallen world.

Thus, the beatitudes have been associated with All Saints Day since the medieval period if not earlier because interpreters saw them as naming both the virtues and the rewards of the holy. These sayings become the lens to view and interpret all that comes after in Matthew’s Gospel. Again, there’s no hidden message here. It isn’t a punishment, a critique, nor a joke. To love God and others in this world can be hard and result in backlash, division, and loss…crosses to bear…sacrifices to make in Jesus’ name. As I said, he will repeat this message throughout the Gospels.

Indeed, as we join Jesus this morning, he has just called his first disciples. This is his first major teaching recorded in Matthew. He has just settled in Capernaum for his base of operations. His teaching and preaching in the region of Galilee is already making a stir among the populace for its authenticity and the promises he shares. It is touching and transforming hearts…blessing them.

And as the crowd grows, he goes up a mountain and sits down. That was a common way that teachers and philosophers of his day taught, and his disciples come to him. And from that mountaintop, almost reminiscent of Moses receiving the Ten Commandments, he speaks to his people. But here, Jesus shares his own sayings…for he is God. Jesus doesn’t receive something as Moses did…there’s no stones to accept as a gift. Jesus is the one giving to his disciples…something to shape and direct their lives as only God could. He is declaring them blessed as they seek to follow him.

To the Hebrews, we read that righteousness is “the fulfillment of all legal and moral obligations. Righteousness is not an abstract notion but rather consists in doing what is just and right in all relationships; ‘…keep justice and do righteousness at all times,’” urge many of the Hebrew scriptures (Ps. 106:3; cf. Isa. 64:4; Jer. 22:3; Ezek. 18:19–27; Ps. 15:2). “Righteous action results in social stability and ultimately in peace: And the work of righteousness shall be peace (Isa. 32:17; cf. Hos. 10:12; Avot 2:7).”[iii] “Righteousness requires not merely abstention from evil, but a constant pursuit of justice and the performance of positive deeds (Deut. 16:20; Jer. 22:3; cf. Prov. 16:17; Gen. R. 30:9; Job. 7:20; Tob. 3:2; Kid. 40a).”[iv]

As no human can be fully righteous, only God can be, and the world is often unfair if not in opposition to our God, the righteous will often be treated unfairly or misunderstood, if not persecuted. And so, those called to be righteous (whether the Jewish nation as a whole or the individual) understood in Jesus’ time that they often might need to wait for their vindication and reward. They might have to wait for the blessing to come in fullness. “For there is not a righteous man upon earth that does good and sins not” (Eccles. 7:20; cf. Ps. 143:2; Job 4:17; 15:14; Dan. 9:18), declares the word of God over and over again. Yet, as a faithful people trusting in the steadfast love of God, the Hebrew people expected and still expect that striving for “righteous action within a righteous society will ultimately help restore peace in the world and will reestablish Jerusalem as the citadel of righteousness.”[v] That’s the context of the people listening to Jesus at the time.

Jesus and his teachings come to us wrapped within this eschatological, or End Time, hope. It is new, but not completely new. It is rooted in other teachings. It is here but not quite yet in fullness. We must wait. Linked to the past, pointing toward the future, reminding us that God is in the midst of the fight now…even as Jesus has won the battle…these phrases stretch us toward new possibilities, if not risks, even as it seeks to comfort those who suffer or wait in the present.

For love in this world is always a choice and a risk. And as much as Jesus has already quoted from scripture, particularly Deuteronomy, a central lens of Jewish faith, he is here drawing further truth out from it. Remember, Deuteronomy calls us to love as God loves. It draws us to reexamine what it means to love God with all that we are and our neighbor as ourselves.

Jesus stretches these previous commands and teachings out, and he reconfigures them. He seeks to unite us more closely with his own heart. We learn of his Kingdom, not of this world. Jesus declares what is breaking into our world with his love and ministry, but it will not become fully evident until he returns once again in victory. Through these blessings, we come to better understand the mystery of what it means to become and live as the Children of God.

Any one of these Beatitudes could prove the seed of a long sermon in its own right. Fortunately, the Beatitudes reflect the reality that we are only human. We need blessing, and although the Beatitudes can be interpreted as Happiness, of Shalom (which means Peace), or even Luck…you will see these translations…blessings from God proves the heart of the matter. They aren’t about our ability to be perfect any more than the Ten Commandments are. They are really about our perfectly loving God who wishes to have his words reside – not on stone tablets – but in our hearts.

In each of our vocations, within our unique nature and call, the Beatitudes open for us a new way to see our world and new possibilities for relationship. An inspiration and role model of mine, Br. Roger of Taizé, formed his ecumenical community in France based primarily on the vision of the Beatitudes.[vi] So, the Beatitudes prove very important to my life, and I think they must remain important to the Church.

In living such a life, many others have been attracted to join in that journey. Thousands…tens of thousands of young people come each year to this little village in France. They come from across denominations and continents to worship God and learn from one another. Some are inspired to stay…to commit their lives concretely to that work. They become brothers.

The community focuses on a radical trust in God’s love, but also commit to a particular work of reconciliation and love of others…no matter the cost. After Br. Roger was murdered during worship by a mentally ill person in 2005, Br. Alois, who I know, the new prior wrote:

Brother Roger often referred to the Beatitudes, and he sometimes said about himself: Je suis un pauvre, “I am a poor man.” He called us, the brothers, not to be spiritual masters but people who listen. He referred to his ministry as prior as being a “poor servant of communion within the community.” He did not hide his vulnerability. Now, our little community feels impelled to continue along the way he opened up. It is a way of trust. For him the word “trust” was not a facile expression. It contains an appeal: to welcome very simply the love that God bears towards everyone, to root our lives in that love, and to take the risks that that implies. To lose that intuition would lead us to impose burdens on those who come seeking the living water. Faith in this love is a wholly simple reality, so simple that everyone can receive it. And this faith can move mountains. Then, even if the world is often torn apart by violence and conflict, the way we look on it can be filled with hope.[vii]

Yes, through the Beatitudes, a door opens for each of us – alone and together in community. Do we dare enter in? Do we risk loving as Christ love us with all that we are…as best as we can? Even as it is simple, it won’t be easy. There will be sad and difficult days. We will be called to die to ourselves, so that God’s will may reign. Still, not one step will be taken, not one tear shed, which will not prove sacred in God’s hands. We will remain blessed. For we will be trying to walk the way of Jesus, and we will never be walking alone. Jesus will meet us on our road to bless us…Through Christ in faith, we share in his victory even now…and that proves the ultimate blessing for each of us who believe. Amen.

[i] Moore, T. (2019). Mel Magazine. Why, “Bless your heart” is the most savage insult in the country. https://melmagazine.com/en-us/story/bless-your-heart

[ii] Chapman, S. C. (1990). No Better Place [Recorded by S. C. Chapman]. On For the Sake of the Call [Album]. Sparrow Records.

[iii] Encyclopaedia Judaica. © 2008 The Gale Group as quoted in “Righteousness,”in the Jewish Virtual Library, at https://www.jewishvirtuallibrary.org/righteousness.

[iv] Ibid.

[v] Ibid.

[vi] Read for example: Cribbin, B. (February 7, 2025). Brother Roger of Taizé. Plough. https://www.plough.com/articles/brother-roger-of-taiz-5d910

[vii] Br. Alois of Taizé. (April 11, 2008). Homage to Brother Roger, as downloaded at https://www.taize.fr/en_article6736.html on January 19, 2023.

Below, please find a video of our worship service. The sermon starts at about the 33:51 minute mark.

© 2026 The Rev. Louis Florio. All content not held under another’s copyright may not be used without permission of the author unless under terms of fair use and properly attributed. Scripture passages when used are from the NRSVue translation unless otherwise indicated.

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October 25, 2021 · 5:37 pm

Is this a season of spooks or saints? The historic relationship between Halloween, Reformation Day & All Saints Day

Luther schlägt die 95 Thesen an (Painting of Luther nailing 95 theses), by Julius Hübner (1878), Public Domain

All Hallows’ Eve, more commonly known as Halloween, is an important time for us Lutherans (and the entire Church, I might add). Yes, on October 31, 1517, good old Martin Luther posted his 95 Theses critiquing practices and teachings related to indulgences.(1) It was good – and likely not coincidental – timing. The Church was thinking about matters of death and resurrection.

Indeed, the harvest was ending. Plants were dying or growing dormant. Hunting became harder as animals became scarce due to migration or the movement into hibernation. The season was growing darker and days shorter. People’s minds in these more superstitious days could turn to some very dark things. As a television show popularized, they would sense, “Winter is coming” in the worst sense. Death seemed afoot with demons, goblins, and ghosts to boot.

Pagan cultures for centuries had used this time of year to remember the dead and dark things, especially those who might still be walking or floating around them.  As Christianity supplanted paganism, people did not really change. Many of the fears remained the same. Not everyone trusted that Jesus had fully defeated death, at least where they were concerned. It seemed reasonable and likely that more suffering was to come as people they loved transitioned into the afterlife.

In this context, people strained to make sense of it all. Drawing from some dubious scriptural citations and some very creative thinking, people expected they would never be good enough to merit heaven. The idea of limbo and purgatory – places where those not ready or quite good enough for heaven could be purged of sin and maybe one day enter heaven after much suffering – came into the fore. Hell caught more and more of the common folk’s attention, as heaven seemed more and more unattainable. They feared God’s judgement in a world where many died before thirty years of age. The world was a frightening place, and God seemed distant, angry and terrifying.

So, the Church tried as it could in those times to respond to (and within) that worldview. Although there certainly were early practices honoring saints and imploring divine help and mercy for the dead, one can trace a more significant line toward today’s practices. On 13 May 609 or 610, Pope Boniface IV consecrated the former Pantheon at Rome to become a Christian shrine, Our Lady and the Martyrs. He is believed to have chosen this date to witness against and supplant the ancient, Italian pagan feast of the Lemuria. The Lemuria was celebrated on three days — May 9, 11, and 13. Even days were considered unlucky by the Romans. The day honored the dead and particularly the lemures, the unfriendly if not dangerous spirits of people who died violent or untimely deaths. Pope Boniface IV ordered a celebration should be held every year.

In a similar fashion, sources indicated that Pope Gregory III dedicated a worship space in Old St. Peter’s Cathedral to venerate relics of saints, martyrs, and the Apostles of the Church on November 1, 731. This, too, was to be remembered each year with festival worship. By the late 8th Century, a practice to remember the saints and martyrs also grew seperately in what is now the British Isles and Ireland as the Church fought back popular Celtic pagan practices related to remembering the dead. A Northumbrian abbot, Alcuin, whether reflecting upon events in Rome or perhaps something else, argued alongside others that an annual remembrance and celebration should occur every November 1. At the insistence of Pope Gregory IV and other religious leaders, the Holy Roman Emperor, Louis the Pious, finally decreed November 1 would become a “day of obligation” in 835.(2) Failure to attend worship would risk one’s salvation and perhaps result in fines or punishment. By the 12th Century, the 13 May celebration had been supplanted by the November 1 saintly celebration and its accompanying October 31 vigil services.

It was easy in those days to assume the “perfect” and holy saints might be with God, but what about our family members who, well, we knew not to be so perfect or even “bad”? In the 13th Century, All Souls’ Day became a companion observance on Novmber 2 to remember all those still in pergatory. All Saints’ Day remained a day to recognize the exulted few. Also known as the Commemoration of All the Faithful Departed and the Day of the Dead, All Souls’ Day is specifically meant to be about prayer and remembrance for the souls of these still suffering, baptized members of the Church. (3)

All the while as these litrugical practices developed, amidst the ravages of the plague and on and off again wars in Europe, things became more frightening. Coffers became emptier. The Church began to seek funds through the selling of indulgences. Indulgences were like a “get out of Purgatory free card,” a way to reduce the amount of punishment one had to undergo for their sins.(4) In other words, one could pay for oneself or one’s family members (even those already dead) to be released earlier from purgatory, and you received a paper that said so. Looking upon the mass as a sacrifice, people could also pay for masses to be said to help their dearly beloved departed. Each mass paid for meant less time suffering. Under the auspices of “the keys” (Matthew 16:19), believed to be a hereditary power gifted to those succeeding St. Peter as bishop of Rome, Popes began to use that power to their advantage and disgrace. The money would build a new cathedral in Rome, but it also fueled a growing corruption in the western Church.

On October 31, 1517, in walked a college professor, a Bible scholar, theologian, and Augustinian Monk, named Martin Luther. He posted his 95 Theses, or Disputation on the Power and Efficacy of Indulgences, against these abuses in the hope of sparking discussion and reforms. The day he chose to do this was the Vigil of All Hallows (or now, All Saints’) Day, also originally called All Hallows’ Eve (now Halloween to most people). The Church was remembering Christ’s victory over sin, death, and the Devil. It was celebrating the freedom his faithful followers had been gifted. What a perfect time to assert, “When our Lord and Master Jesus Christ said, ‘Repent’ (Mt 4:17), he willed the entire life of believers to be one of repentance.” He went on to argue ninety-five theological points that the process of repentance (a turning back toward God) and frogiveness of sin should not be about money or based on fear. Martin Luther had come to believe our loving God has already freed us in love through what Jesus had done and promised. If the Papal authorities really had the power to forgive sin, why not do so out of love? In response to Christ’s sure promises, we are invited to trust and reorient our life toward God and others in love – in thanksgiving not fear. We can run back to God for foregivenss over and over agains without fear. We can walk on through tribulations, punishments and even hell itself with confidence. Our battle is already won by Jesus, and death has lost its sting. This good news turned into what we know today as the Reformation.

Foot notes:

(1) Some scholars suggest that Martin Luther did not nail his 95 Theses to any door, but instead, they argue he only mailed (“posted”) it. Yet, I would argue to accept that he mailed something does not necessarily exclude the possibility that he also (or only) posted/nailed/tacked something on to the door of the university church. He we are in the 21st century, and I still see occasional missives posted on or near the nearby university – much as I did in the 2000s and 90s. I’ve seen this behavior in other countries as well. I’m not so fast to give up on pervasive social memory. I’ve seen “stories” discarded as myth as told by Native Americans and others, and then someone goes and discovers something proving the story holds some truth. Anything is possible. Indeed, in the early 1600s, he was depicted writing them on the door with a quill. Here’s an article from the Washington Post (2017) that might help explain this still unsettled debate – to often presented as fact: https://www.washingtonpost.com/news/retropolis/wp/2017/10/31/martin-luther-shook-the-world-500-years-ago-but-did-he-nail-anything-to-a-church-door/

(2) For Roman Catholics, All Saints’ Day remains a “holy day of obligation.” All Souls’ Day is not. Yet, the Code of Canon Law (1246 § 2) declares that an Episcopal Conference “can suppress some of the holy days of obligation or transfer them to a Sunday” with the required approval of the Apostolic See. The United States Conference of Catholic Bishops decided to eliminate the obligation to attend Mass when the solemnities of January 1 (Mary, Mother of God), August 15 (The Assumption) and November 1 (All Saints’ Day) fell on Saturday or Monday. The Holy See approved this decree on July 4, 1992. Thus, All Saints’ Day will not be a day of obligation for Roman Catholics in 2021.

(3) Later with the Reformation’s influence affirming the unbiblical nature of beliefs in pergatory and Martin Luther’s and other Reformers’ contentions that at our best we can be only imperfect sinner-saints, All Souls Day became primarily a Roman Catholic observance. Most Protestants remember and give thanks for the Christian life and witness of all our dearly departed on All Saints’ Day along with all the more famous saints of the Church. After all, we are all saints through our faith and baptism, even as we struggle with sin. We don’t believe the blessed dead need our prayers when they already have Jesus. We are all considered saints through the power and promise of our faith and baptism – by grace through faith in Jesus Christ. That said, some Protestants in the Anglican Communion and elsewhere still have liturgies for that similar purpose on November 2, although individuals might or might not fully reject the concept of pergatory.

(4) Indulgences could also be earned for praying certain prayers, wearing certain medals or scapulas, or making a pilgrimage.

The 504th anniversary of the Reformation will fall on October 31 in 2021. Modern Lutherans tend to mark it in worship on the Sunday closest to or on Ocvtober 31. All Saints’ Day, still on November 1, will be marked most years on the following Sunday (if November 1 is not a Sunday) by most Lutherans and many others in Christ’s one, holy, and apostolic Church – and by that, I mean many across the ecumenical Church. Roman Catholics still observe All Saints’ Day on November 1 along with All Souls’ Day on November 2.

Originally published in the October 26, 2021 edition of Christ Lutheran Church‘s (Fredericksburg, VA) weekly newsletter, the Hub.

© 2021 The Rev. Louis Florio. All content not held under another’s copyright may not be used without permission of the author.

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October 31, 2019 · 5:24 pm

Still Transforming & Reforming

The Hub, October 27, 2019

Image source:
© Cocoparisienne on Pixabay

“By the end of the seventeenth century, many Lutheran churches celebrated a festival commemorating Martin Luther’s posting of the Ninety-five Theses, a summary of abuses in the church of his time. At the heart of the reform movement was the gospel, the good news that it is by grace through faith that we are justified and set free.” (Bread for the Day 2019, p. 414)

What is Reformation Day? Historically, it marks the day when Martin Luther called for reforms in the church on October 31, 1517, All Hallows Eve (All Saints Eve).

On November 1, All Saints Day, and November 2, All Souls Day (no longer observed by Lutherans), the Church traditionally celebrated the saints while pondering human mortality. Martin Luther chose this specific time to challenge the theological status quo. He provided ninety-five reasons (or theses) as to why no purchased or earned indulgences (a kind of pardon) were needed to save us from damnation. He argued that Jesus’ death and resurrection had opened the door to heaven for us as a free gift. All one needs to do is to hear, believe and claim this gift as our own. Trust in the promises given us in Christ.

Many noble reforms came out of the resulting theological debate. There was an explosion in personal faith. Both religious and secular institutions changed forever. Yet occasion for sin came as well. Christians began to divide and accuse one another of error. So today, we tend to say that we “mark” the day instead of “celebrate.” Christ’s universal church continues to be transformed and reformed led by the Spirit even as we seek to be reconciled with God, one another and the world.

As important as the historic Reformation events remain, perhaps we should use this day to ponder God’s activity today. What changes are God calling us to make?

Originally published in The Hub, a weekly email of Christ Lutheran Church, Fredericksburg, VA.

© 2019 The Rev. Louis Florio. All content not held under another’s copyright may not be used without permission of the author.

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October 30, 2013 · 6:36 pm

Rediscovering the Spirit of Halloween

Luther Posting His 95 Theses

Luther Posting His 95 Theses

Each year, we hear debates among Christians regarding Halloween. With all its secular, commercial and bewitching components and hoopla, should Christians celebrate? I argue, “Yes!” If one considers the history of the day and its likely very intentional relationship to the start of the Protestant Reformation, it is impossible to deny the Christian faith’s connection to Halloween. We should celebrate with vigor, yet we should also understand its origins, purpose and potential.

Historically, the word Halloween is a contraction of All Hallows Eve. You might recall that hallow is an Old English word for “to be made holy” (as a verb) or saint (as a noun). Halloween is the evening before the Feast of All Hallows (or in modern English, Saints). Today, we know this religious celebration more commonly as All Saints Day, November 1st.

During All Saints Day, many in the Western church remember with thanksgiving the saints who are now with God. (Orthodox Christians celebrate this feast the Sunday after Pentecost.) Originally, the feast seems to have been celebrated intermittently and not uniformly on May 13th. That’s when Pope Boniface IV consecrated the Pantheon in Rome, a temple formerly dedicated to all gods, in about 609 CE. Thereafter, it became a church dedicated to Mary, the Mother of God and All Martyrs, those who died for their Christian faith. Since the Renaissance period, the building has served as a tomb rather than a church.

This ancient All Saints Day became a time to remember martyrs of the faith and later all canonized saints. During the reign of Pope Gregory III (731-741), the feast day was officially moved to November 1st. Some argue this was done to help combat and suppress the particular pagan Celtic practice of Samhain, a celebration on or about sunset 31 October to sunset 1 November.

Samhain and other similar pagan festivals marked the end of the harvest season and the beginning of winter. It was a time of growing darkness when the Celtic culture and many others – including many early superstitious Christians – believed the lines between our world and the place of the dead became blurred. Stories of hauntings and practicing divination were deeply associated with the pagan holiday.

As with Jewish custom, Christian worship practices recognize the next day begins at sundown. This allowed for a “vigil mass” or service to be held the evening before All Saints Day. This further helped coopt that evening of October 31st into a firmly Christian celebration.

Over the years, the Christian liturgical calendar continued to develop. A Commemoration of All Faithful Departed, not just martyrs or those declared to be saints through canonization, was officially added on November 2nd.[i] In Roman Catholic theology, the belief in purgatory (a place of purging sins to help make one worthy of heaven) had become accepted. This added religious feast day would serve to remember those faithful not yet in heaven and pray for their quick release from purgation. It was intimately associated with the practice of indulgences; pardons earned by works or paid for to free oneself or a loved one from purgatory more quickly.

With the many obvious medieval abuses of this teaching and his own spiritual awakening, Martin Luther began to wrestle with the contemporary practices of the Western church, especially indulgences. A biblical professor and Roman Catholic priest, he wrote 95 points (or theses) he wished to debate regarding how one is saved. Could one buy forgiveness paying for what was called an indulgence? Is it possible to earn your way into heaven or to prove yourself worthy of salvation? These were his ultimate questions.

From studying scripture, the answer had become obvious to Martin Luther. Faith comes down to trusting what Jesus did for us on the cross and through his resurrection. Jesus’ holy work was enough to cover all our sins – past, present and future – just as Jesus promised in scripture, “So if the Son makes you free, you will be free indeed.”[ii]

Although I personally have not yet found any writings explicitly connecting Luther’s posting of his 95 Theses on 31 October 1517  to Halloween, it seems exceedingly likely. Luther would expect large crowds to be present at church for the feast days ahead. Further, this educated man probably recognized the propriety of discerning about indulgences and purgatory as the Western church prepared to celebrate All Hallows Eve or Halloween, the Feast of All Saints, and the Commemoration of All the Faithfully Departed (now commonly known as All Souls Day). His 95 Theses specifically addressed beliefs, practices and excesses associated with these celebrations.

Understanding that we are saved by grace through faith in Jesus Christ, Lutherans no longer recognize purgatory or All Souls Day, but Halloween as well as All Saints Day remain on many of our personal and religious calendars. (For Roman Catholics and some others, many still look at the three days of October 31st through November 2nd as intimately connected and call it “the triduum of Hallowmas.”)

As a Protestant Christian, Halloween need not be a time where we find ourselves over focusing on evil, commercialism, violence or anything else. It can become a time of worship and spiritual formation. Despite its origins and relationship with pagan practices, it can now serve as the perfect time to remember what ignited the Protestant Reformation and particularly the saving work of Jesus Christ. We can celebrate both the love and memories of the faithfully departed as well as share in family fun – yes, trick-or-treating, trunk-or-treating or parties included. Like all things in life, our Halloween celebrations can be whatever we choose to make of them including something appropriate for all Christ’s sinner-saints[iii] still here on earth. How we celebrate can witness to our shared faith in Jesus and love for one another.

Some practices you might like to consider:

  • Visit grave sites of loved ones to place flowers, candles or luminaria (as allowed by regulation or law). Pray with thanksgiving for how God shared love with you through their lives.
  • In your faith community, share the names of those who have died over the last year perhaps ringing a bell for each one. You might allow for a special wreath where flowers can be added to symbolically represent those God used to shape your life and faith. Pray for all those who continue to mourn.

all saints sunday

  • Talk about your ancestors and family history together. Share stories of faith. How did your family communicate and pass down their faith in Jesus? Where do you see God’s steadfast love at work in the stories of the past or in your present lives?
  • Have a Reformation Day party or reenact Martin Luther’s posting of the 95 Theses.
  • Instead of dressing up as a ghost or goblin, consider positive role models such as faith-filled saints of the past or inspiring heroes of the present.
  • Share in a bonfire and hymn sing with friends and family or attend a fall festival.
  • For something different, carve pumpkins with religious or Reformation themes.

We need not grieve like the rest of humanity over those who have died. Sin, death and the Devil no longer have a hold over us thanks be to Jesus Christ, so there is no cause to be afraid. As the children of God, we have a multitude of reasons to celebrate for all eternity. So, why not celebrate Halloween?

[i] Recognitions similar to All Souls Day seem to have been a practice from early Christianity, but they varied greatly in timing and scope. CatholicCulture.org reports this about the origin of All Souls Day: “Masses for the dead are found in the fifth century. But it was St. Odilo [c.962 – c.1048], fourth abbot of Cluny, who was responsible for the institution of the general commemoration of all the faithful departed; he instituted it and fixed its celebration on November 2, the day after All Saints. The practice spread to the rest of Christendom.” (Others claim the three day celebration stems from an order by Pope Gregory IV in the 8th century.) Indulgences are still attached to All Souls Day in the Roman Catholic Church. Learn more at: http://bit.ly/Hstmm5

[ii] John 8:36

[iii] Luther came to argue that Christians remain simultaneously sinners (still struggling with sin) yet saved (through faith in Jesus Christ). We should strive to follow Christ, but we must accept our constant need for grace. Jesus is the only source of our salvation, not our works.

Unless otherwise indicated, all scripture quotations for this article are from the New Revised Standard Version (NRSV) translation.

© 2013 The Rev. Louis Florio. All content not held under another’s copyright may not be used without permission of the author.

The image “pumpkin of Luther posting his 95 Theses” used above with this post is believed not to be copyrighted. If I am in error, please contact me, and I will remove it or provide proper attribution as desired. Efforts were made to identify its source but unsuccessfully.

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