The Lessons Appointed for Use on
All Saints' Day
Year C
RCL Daniel 7:1-3,15-18
Psalm 149
Ephesians 1:11-23
Luke 6:20-31 Saints and Souls All Saints Day November 1 This holiday is to commemorate all Christian Saints known and unknown. Initially it was celebrated May 13 then the first Sunday after Pentecost and still is in the Eastern Orthodox tradition. It was assigned to November 1, in the time of Gregory III in 741 AD. All Souls Day November 2 This holiday is to celebrate the souls of the faithful departed the day following All Saints. Its celebration was from the Benedictine tradition in 998 AD and started from those houses. Bicci di Lorenzo, Madonna and Child with Saints and Angels, 1420s
Tempera on panel, Galleria dell'Accademia, Florence Louis of Toulouse (1274-97): he was a bishop who served the poor, fed the hungry, and ignored his own needs, died young. Francis of Assisi (1181/2-1226). Anthony of Padua (1195-1231), Portuguese Franciscan, died in Padua (when church bells rang of their own accord), canonized less than a year after his death, invoked for the recovery of lost things. Nicholas of Bari (270-340), also known as Nicolas of Myra and Nicholas the wonderworker, giver of secret gifts. Domenico Veneziano, The Madonna and Child with Saints, c. 1445
Tempera on wood, 209 x 216 cm, Galleria degli Uffizi, Florence Francis (1181/2-1226) John the Baptist (face is the self-portrait of the painter) Zenobius (337-417), venerated as 1stBishop of Florence, credited with resurrecting several people, and after his death a dead elm burst into life after his body touched it while being borne to the cathedral for burial Lucy (283-304), lived in Sicily, refused marriage, a Christian martyr; later legends say her eyes were gouged out. Her name (Lucia) means “light;” patron saint of the blind. Painting sometimes referred to a “St. Lucy Altarpiece.” Sandro Botticelli, Coronation of the Virgin (San Marco Altarpiece), 1490-92
Tempera on panel, 378 x 258 cm, Galleria degli Uffizi, Florence John the Evangelist (c. 1-100) Augustine (354-430), a father of the church, author of City of God St. Jerome (347-420), also a father of the church, translator of the Bible St Eligius (580-660), born in Limousin, famous as a goldsmith and maker of reliquaries, highly venerated in Flanders Master of the St. Bartholomew Altar,
St Agnes, St Bartholomew and St Cecilia, c. 1500
Wood, 129 x161 cm, Alte Pinakothek, Munich Saint Agnes (290- c. 304) Martyred at age of 12 or 13, she is the patron saint of chastity, gardeners, girls, engaged couples, rape victims, and virgins. Shown with a lamb, as her name resembles the Latin word agnus. The name is actually derived from the feminine Greek adjective "hagnē" meaning "chaste, pure, sacred". Saint Bartholomew, one of 12 disciples, said to have taken gospel to India, Ethiopia, Mesopotamia, and/or Armenia, said to have been flayed alive and crucified in Armenia, so always shown with a knife, sometimes with flayed skin. Saint Cecilia (d. c. 320), a noble Roman lady whose musical fame rests on a tradition that as she was first (unsuccessfully) beheaded and then crucified, she continued to praise God by singing. She is frequently depicted playing an organ or other musical instrument. The Collect All Saints RCL C Almighty God, you have knit together your elect in one communion and fellowship in the mystical body of your Son Christ our Lord: Give us grace so to follow your blessed saints in all virtuous and godly living, that we may come to those ineffable joys that you have prepared for those who truly love you; through Jesus Christ our Lord, who with you and the Holy Spirit lives and reigns, one God, in glory everlasting. Amen. The Collect All Saints RCL C The two metaphors in the Collect are first the observation that we are all in one communion in the Church and the second the grace to live by the example of the saints in virtue. The readings in RCL C and RCL A feature the Sermon on the Plain and the Sermon on the Mount. In RCL B the Gospel is the raising the friend of Jesus, Lazarus. The Epistles feature Readings from Revelations in RCL A of those Robed in white and in RCL B the end vision when God lives among his people who will have every tear wiped from their eyes. In RCL C the readings is from Ephesians looking to the glory of the age to come. The common theme of all of the readings is to remind those in the here and now to look to the glory and desirableness of the age to come. The Beatitudes and Sermon on the Mount give practical advice to obtain satisfaction in the present even with the unpleasantness of the world and the OT and NT readings to make the point that there will be a better time to come. Daniel 7:1-3,15-18 In the first year of King Belshazzar of Babylon, Daniel had a dream and visions of his head as he lay in bed. Then he wrote down the dream: I, Daniel, saw in my vision by night the four winds of heaven stirring up the great sea, and four great beasts came up out of the sea, different from one another. As for me, Daniel, my spirit was troubled within me, and the visions of my head terrified me. I approached one of the attendants to ask him the truth concerning all this. So he said that he would disclose to me the interpretation of the matter: "As for these four great beasts, four kings shall arise out of the earth. But the holy ones of the Most High shall receive the kingdom and possess the kingdom for ever—for ever and ever." Introduction to Daniel The book of Daniel is named for its primary character a Jew living in exile as an interpreter of dreams for the Babylonian court. This is not the same person as shown in Ezekiel. The first six chapters are a series of short stories. The second half in contrast deals with apocalyptic materials concerning hostile foreign governments and times of tribulation. These deal history from the Babylonian empire through the early second century BC. The consistent theme in the stories and visions is the sovereignty of God in history. These vision provide a hope for the future of God’s people. The omitted materials In this reading the set up of the vision is given then the interpretation. The missing material is the vision itself with different types of beasts very similar to Revelation and to John. The descriptions are vivid and confusing only to the modern reader, the book’s contemporaries would have easily recognized each one. Some with wings and one with iron teeth, the holy ones are described with clothing “white as snow” and hair like ‘pure wool’ on a fiery throne with wheels. The parallels show this as a pattern for the final book of the New Testament. The Text This is the first vision and like the other describes ‘future’ international events. The sea represents chaos and beasts. The four beasts are Babylon, Media, Persia, and Greece. These succeeded each other and were then swallowed by the Romans. The holy ones are members of the heavenly court as well as God’s people and may here specifically refer to Jews persecuted by Antiochus. The prediction anticipates the reversal of fortune for the persecuted faithful consistent with the theme of the book, that in the end God will prevail and reward his people. What is there here for us? The text due the actual date of authorship, it was written in Aramaic the language of the New Testament era, is more likely a re-interpretation of their recent past. The message for us and for readers in the all the years since in turbulent times is hope that God’s purpose is being worked out and that in the end God and his people will prevail. No matter how badly things look now, be patient, in the end all will be worked out. Spanish Miniaturist,
Beatus of Liébana: Commentary on the Apocalypse
11th century
Manuscript
Museo Diocesano, Seu de Urgell Rembrandt van Rijn,
Daniel's Vision of the Four Beasts, 1655
Rijksmuseum, Amsterdam Psalm 149 Page 807, BCP Cantate Domino 1 Hallelujah! Sing to the LORD a new song; * sing his praise in the congregation of the faithful. 2 Let Israel rejoice in his Maker; * let the children of Zion be joyful in their King. 3 Let them praise his Name in the dance; * let them sing praise to him with timbrel and harp. 4 For the LORD takes pleasure in his people * and adorns the poor with victory. Psalm 149 Page 807, BCP Cantate Domino 5 Let the faithful rejoice in triumph; * let them be joyful on their beds. 6 Let the praises of God be in their throat * and a two-edged sword in their hand; 7 To wreak vengeance on the nations * and punishment on the peoples; 8 To bind their kings in chains * and their nobles with links of iron; 9 To inflict on them the judgment decreed; * this is glory for all his faithful people. Hallelujah! Psalm 149 Page 807, BCP Cantate Domino This is entitled as “Praise for Israel’s task in the world” and is the 4th hymn in the series of 5 that conclude the Psalms. The ending call for vengeance against foreigners is disturbing. The preceding two psalms singles out Israel for its mission to proclaim the supremacy of the Lord to the nations and the final supremacy of the Davidic king’s authority to subdue the nations. The first section invites praise for the Lord’s victory and the second equates that praise metaphorically with weapons of war against the rebellious kings. The sword is a metaphor for proclaiming the Lord’s sovereignty over kings and nations. The word Vengeance is best rendered as “retribution” for the kings’ refusal to recognize the ultimate triumph of the Lord. Ephesians 1:11-23 In Christ we have also obtained an inheritance, having been destined according to the purpose of him who accomplishes all things according to his counsel and will, so that we, who were the first to set our hope on Christ, might live for the praise of his glory. In him you also, when you had heard the word of truth, the gospel of your salvation, and had believed in him, were marked with the seal of the promised Holy Spirit; this is the pledge of our inheritance toward redemption as God's own people, to the praise of his glory. I have heard of your faith in the Lord Jesus and your love toward all the saints, and for this reason I do not cease to give thanks for you as I remember you in my prayers. I pray that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and revelation as you come to know him, so that, with the eyes of your heart enlightened, you may know what is the hope to which he has called you, what are the riches of his glorious inheritance among the saints, Ephesians 1:11-23 what is the immeasurable greatness of his power for us who believe, according to the working of his great power. God put this power to work in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the age to come. And he has put all things under his feet and has made him the head over all things for the church, which is his body, the fullness of him who fills all in all. Introduction to The letter of Paul to the Ephesians The letter is addressed to Ephesus but this is thought to be a circular letter to churches in that area. Its similarities to Colossians make some believe that it may have been originally addressed to that church. The language and theological differences lead most scholars to attribute authorship to an admirer of Paul writing in the late first century. Those for Paul’s authorship think the differences are because of he wrote this while in prison in Rome addressed to this new situation. The similarities to Colossians, mean that if both were written by Paul, they were written in the late 50’s. The Text The theme for the day is the saints that have gone before and are present now and the introduction’s reminders about these saints account for its choice in the day’s readings. The selection also echo's the theme from Daniel’s vision that all is being worked out in this age and for the age to come. A theme of the letter pits the Heavenly realities that are accessible to those in the present times and the introduction hints here at that theme to come later in the text. A message of hope from the saints that went before to those living now. Luke 6:20-31 Jesus looked up at his disciples and said: "Blessed are you who are poor, for yours is the kingdom of God. "Blessed are you who are hungry now, for you will be filled. "Blessed are you who weep now, for you will laugh. "Blessed are you when people hate you, and when they exclude you, revile you, and defame you on account of the Son of Man. Rejoice in that day and leap for joy, for surely your reward is great in heaven; for that is what their ancestors did to the prophets. Luke 6:20-31 "But woe to you who are rich, for you have received your consolation. "Woe to you who are full now, for you will be hungry. "Woe to you who are laughing now, for you will mourn and weep. "Woe to you when all speak well of you, for that is what their ancestors did to the false prophets "But I say to you that listen, Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you. If anyone strikes you on the cheek, offer the other also; and from anyone who takes away your coat do not withhold even your shirt. Give to everyone who begs from you; and if anyone takes away your goods, do not ask for them again. Do to others as you would have them do to you." Introduction The reading today moves us to an earlier section of Luke. The oldest traditions of the Christian church identify Luke, a physician who was a traveling companion and co-worker with Paul. There are scholars, not generally accepted, who doubt the authorship because Luke never mentions in Acts that Paul wrote letters and Luke’s familiarity with Judaism while extensive seems more a ‘book-knowledge’ than practical experience of its particular rituals and beliefs. Luke shares a body of material (probably in written form) with the author of the Gospel according to Matthew that accounts for approximately one-fifth of the story thought to be the common material known as “Q” German “Quelle” a source now lost to us. Text This is from a selection entitled “The Sermon on the Plain” from 6:17 to 49. The reading itself covers the “The Beatitudes” 20-23, “The Woes” 24-26 and the “Love of Enemies” The Beatitudes and Woes provide a point counter point where the earthly status of those addressed will be reversed in the Devine future. The lesson for those in the here and now is that Christians are forbidden retaliation as that will be taken care of in the future. The trick, we can hope is that in the end all will be in the end spared retribution for current sins. In Matthew, the beatitudes are more extensive and there are no ‘woes.’
James Tissot,
The Sermon of the Beatitudes (La sermon des béatitudes), 1886-96
Opaque watercolor over graphite on gray wove paper
Brooklyn Museum
Eight Beatitudes
Dirc van Delft (Dutch, active 1365-1404)
Duke Albrecht’s Table of Christian Faith,
7 3/8 x 5 3/8 in.
Walters Arts Museum,
Baltimore
