Wed, Oct 31, 2012 - Litany Lane Blog: Consecrate, Ep 6:1-9, Ps 145:10-14, Luke 13:22-30, St Wolfgang, All Hallows Eve, Salzkammergut Austria

Wednesday, October 31, 2012 - Litany Lane Blog:
Consecrate, Ep 6:1-9, Ps 145:10-14, Luke 13:22-30, St Wolfgang, All Hallows Eve, Salzkammergut Austria

Good Day Bloggers! 
Wishing everyone a Blessed Week!
Year of Faith - October 11, 2012 - November 24, 2013

P.U.S.H. (Pray Until Serenity Happens). It has a remarkable way of producing solace, peace, patience and tranquility and of course resolution...God's always available 24/7.

We are all human. We all experience birth, life and death. We all have flaws but we also all have the gift knowledge and free will as well, make the most of it. Life on earth is a stepping to our eternal home in Heaven. Its your choice whether to rise towards eternal light or lost to eternal darkness. Material items, though needed for sustenance and survival on earth are of earthly value only. The only thing that passes from this earth to Purgatory and/or Heaven is our Soul, our Spirit...it's God's perpetual gift to us...Embrace it, treasure it, nurture it, protect it...

"Raise not a hand to another unless it is to offer in peace and goodwill." ~ Zarya Parx 2012

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October 25, 2012 Message From Our Lady of Medjugorje to World:

"Dear children! Today I call you to pray for my intentions. Renew fasting and prayer because Satan is cunning and attracts many hearts to sin and perdition. I call you, little children, to holiness and to live in grace. Adore my Son so that He may fill you with His peace and love for which you yearn. Thank you for having responded to my call." ~ Blessed Virgin Mary


October 02, 2012 Message From Our Lady of Medjugorje to World:

"Dear children; I am calling you and am coming among you because I need you. I need apostles with a pure heart. I am praying, and you should also pray, that the Holy Spirit may enable and lead you, that He may illuminate you and fill you with love and humility. Pray that He may fill you with grace and mercy. Only then will you understand me, my children. Only then will you understand my pain because of those who have not come to know the love of God. Then you will be able to help me. You will be my light-bearers of God’s love. You will illuminate the way for those who have been given eyes but do not want to see. I desire for all of my children to see my Son. I desire for all of my children to experience His Kingdom. Again I call you and implore you to pray for those whom my Son has called. Thank you." ~ Blessed Virgin Mary

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Today's Word:  consecrate  con·se·crate  [kon-si-kreyt]

Origin:
1325–75; Middle English consecraten  < Latin consecrātus  (past participle of consecrāre ), equivalent to con- con- + -secr-  (variant, in non-initial syllables, of sacer ) sacred, holy + -ātus -ate¹
 

verb (used with object)

1. to make or declare sacred; set apart or dedicate to the service of a deity: to consecrate a new church building.

2. to make (something) an object of honor or veneration; hallow: a custom consecrated by time.

3. to devote or dedicate to some purpose: a life consecrated to science.

4. to admit or ordain to a sacred office, especially to the episcopate.

5. to change (bread and wine) into the Eucharist.

 

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Today's Old Testament Reading -  Ps 145:10-14

¹⁰ All your creatures shall thank you, Yahweh, and your faithful shall bless you.
¹¹ They shall speak of the glory of your kingship and tell of your might,
¹² making known your mighty deeds to the children of Adam, the glory and majesty of your kingship.
¹³ Your kingship is a kingship for ever, your reign lasts from age to age. Yahweh is trustworthy in all his words, and upright in all his deeds.
¹⁴ Yahweh supports all who stumble, lifts up those who are bowed down

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Today's Epistle - Ephesians 6:1-9

¹ Children, be obedient to your parents in the Lord -- that is what uprightness demands.
² The first commandment that has a promise attached to it is: Honour your father and your mother,
³ and the promise is: so that you may have long life and prosper in the land.
⁴ And parents, never drive your children to resentment but bring them up with correction and advice inspired by the Lord.
⁵ Slaves, be obedient to those who are, according to human reckoning, your masters, with deep respect and sincere loyalty, as you are obedient to Christ:
⁶ not only when you are under their eye, as if you had only to please human beings, but as slaves of Christ who wholeheartedly do the will of God.
⁷ Work willingly for the sake of the Lord and not for the sake of human beings.
⁸ Never forget that everyone, whether a slave or a free man, will be rewarded by the Lord for whatever work he has done well.
⁹ And those of you who are employers, treat your slaves in the same spirit; do without threats, and never forget that they and you have the same Master in heaven and there is no favouritism with him.

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Today's Gospel Reading - Luke 13:22-30

Through towns and villages Jesus went teaching, making his way to Jerusalem. Someone said to him, 'Sir, will there be only a few saved?' He said to them, 'Try your hardest to enter by the narrow door, because, I tell you, many will try to enter and will not succeed. 'Once the master of the house has got up and locked the door, you may find yourself standing outside knocking on the door, saying, "Lord, open to us," but he will answer, "I do not know where you come from." Then you will start saying, "We once ate and drank in your company; you taught in our streets," but he will reply, "I do not know where you come from; away from me, all evil doers!" 'Then there will be weeping and grinding of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, and yourselves thrown out. And people from east and west, from north and south, will come and sit down at the feast in the kingdom of God. 'Look, there are those now last who will be first, and those now first who will be last.'

Reflection

● The Gospel today narrates an episode that took place along the road that Jesus was going through from Galilee to Jerusalem, the description of which occupies one third part of Luke’s Gospel (Lk 9, 51 to 19, 28).

● Luke 13, 22: The journey toward Jerusalem. “Through towns and villages he went teaching, making his way to Jerusalem”. More than once Luke mentions that Jesus is on the way toward Jerusalem. During ten chapters he describes the journey up to Jerusalem (Lk 9, 51 to 19, 28), Luke constantly recalls that Jesus is on the way toward Jerusalem (Lk 9, 51.53.57; 10, 1.38; 11, 1; 13, 22.33; 14, 25; 17, 11; 18, 31; 18, 37; 19, 1.11.28). What is clear and definitive from the beginning is the destiny or end of the journey: Jerusalem, the capital city where Jesus suffers his Passion and dies (Lk 9, 31.51). But Luke rarely tells us about the places through which Jesus passed. This he says only at the beginning of the journey (Lk 9, 51), in the middle (Lk 17, 11) and at the end (Lk 18, 35; 19, 1), and thus we know something about the places through which Jesus was passing. In this way, Luke suggests the following teaching: the objective of our life should be clear, and we should assume it decidedly like Jesus did. We have to walk, we cannot stop. The places through which we have to pass are not always clear and definitive: what is sure, certain, is the objective: Jerusalem, where the “exodus” awaits us (Lk 9, 31), the Passion, Death and the Resurrection.

● Luke 13, 23: The question regarding the number of those who are saved. Along the road all kinds of things happen: information on the massacre and the disasters (Lk 13, 1-5), the parable (Lk 13, 6-9. 18-21), discussions (Lk 13, 10-13) and, in today’s Gospel, a question from the people: “Sir will there be only a few saved?” It is always the same question concerning salvation!

● Luke 13, 24-25: The narrow door. Jesus says that the door is narrow: “Try your hardest to enter by the narrow door, because I tell you, many will try to enter but will not succeed”. Does Jesus, perhaps, says this to fill us with fear and to oblige us to observe the Law as the Pharisees taught? What does this narrow door signify? About which door is he speaking? In the Sermon on the Mountain Jesus suggests that the entrance into the Kingdom has eight doors. These are the eight categories of persons of the Beatitudes: (a) the poor in spirit, (b) the meek, (c) the afflicted, (d) the hungry and thirsty for justice, (e) the merciful, (f) the pure of heart, (g) the peace makers and (h) those persecuted for justice (Mt 5, 3-10). Luke reduces them to four categories: (a) the poor, (b) the hungry, (c) those who are sad and (d) those who are persecuted (Lc 6,20-22). Only those who belong to one of these categories mentioned in the Beatitudes will enter into the Kingdom of Heaven. This is the narrow door. It is the new look on the salvation which Jesus communicates to us. There is no other door! It is a question of the conversion which Jesus asks from us. And he insists: “Try your hardest to enter by the narrow door, because I tell you many will try to enter and will not succeed. Once the master of the house has got up and locked the door, you may find yourself standing outside knocking on the door, saying ‘Lord, open to us’, but he will answer, ‘I do not know where you come from’”. In what concerns the hour of judgment, now is the favourable time for conversion, to change our opinion, our vision on salvation and to enter into one of the eight categories.

● Luke 13, 26-28: The tragic misunderstanding. God responds to the one who knocks at the door: “I do not know where you come from”. But they insist and argue: “We have eaten and we drank in your presence, you taught on our streets!” It is not sufficient to have eaten with Jesus, to have participated in the multiplication of the loaves and to have listened to his teachings on the streets of the cities and of the villages! It is not sufficient to be in Church and to have participated in the instruction of the catechism. God will answer: ”I do not know where you come from; away from me, all evil doers!” This is a tragic misunderstanding and a total lack of conversion, of understanding. Jesus considers unjust what others consider something to be just and pleasing to God. It is a totally new way of seeing our salvation. The door is truly narrow.

● Luke 13, 29-30: The key that explains the misunderstanding. “People from east and west, from north and south, will come and sit down at the feast in the Kingdom of God. Look, there are those now last who will be the first, and those now first who will be last”. It is a question of the great change which takes place with the coming of God down to us in Jesus. All the people will have access and will pass through the narrow door.

Personal questions

● To have a clear objective and to travel toward Jerusalem: are the objectives of my life clear or do I allow myself to be transported by the wind of the moment by public opinion?
● The narrow door. What idea do I have of God, of life, of salvation?

Reference: Courtesy of Order of Carmelites, www.ocarm.org.

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Featured Item of the Day from Litany Lane

Our Mother of Perpetual Help Ipad Cases by LitanyLane

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Saint of the Day:  St. Wolfgang

Feast Day:  October  31
Patron Saint: apoplexy; carpenters and wood carvers; paralysis; Regensburg, Germany; stomach diseases; strokes

Saint Wolfgang

Saint Wolfgang (or Saint Wolfgang of Regensburg) (c. 934 – October 31, 994) was bishop of Regensburg in Bavaria from Christmas 972 until his death. He is a saint of the Roman Catholic and Eastern Orthodox churches (canonized in 1052). He is regarded as one of the three great German saints of the 10th century, the other two being Saint Ulrich and Saint Conrad of Constance.

Education and ordination

Wolfgang was descended from the family of the Swabian Counts of Pfullingen (Mon. Germ. His.: Script., X, 53). When seven years old he had an ecclesiastic as tutor at home; later he attended the celebrated monastic school at Reichenau Abbey. Here he formed a strong friendship with Henry of Babenberg, brother of Bishop Poppo of Würzburg, whom he followed to Würzburg in order to attend the lectures of the noted Italian grammarian, Stephen of Novara, at the cathedral school. After Henry was made Archbishop of Trier in 956, he summoned Wolfgang, who became a teacher in the cathedral school of Trier, and also laboured for the reform of the archdiocese, despite the hostility with which his efforts were met. Wolfgang's residence at Trier greatly influenced his monastic and ascetic tendencies, as here he came into contact with the great reformatory monastery of the 10th century, St. Maximin's Abbey, Trier, where he made the acquaintance of Romuald, the teacher of Saint Adalbert of Prague. After the death of Archbishop Henry of Trier in 964, Wolfgang entered the Benedictine order in the Abbey of Maria Einsiedeln, Switzerland, and was ordained priest by Saint Ulrich in 968.

Mission to the Magyars

After their defeat in the Battle of the Lechfeld (955), the heathen Magyars settled in ancient Pannonia. As long as they were not converted to Christianity they remained a constant menace to the empire. At the request of Ulrich, who clearly saw the danger, and at the desire of the Emperor Otto the Great, Wolfgang, according to the abbey annals, was "sent to the Magyars" as the most suitable man to evangelize them. He was followed by other missionaries sent by Piligrim, Bishop of Passau, under whose jurisdiction the new missionary region came.

Bishop of Regensburg

After the death of Bishop Michael of Regensburg (September 23, 972) Bishop Piligrim obtained from the emperor the appointment of Wolfgang as the new bishop (Christmas, 972). Wolfgang's services in this new position were of the highest importance, not only for the diocese, but also for the cause of civilization. As Bishop of Regensburg, Wolfgang became the tutor of Emperor Saint Henry II, who learned from him the principles which governed his saintly and energetic life. Poppe, son of Margrave Luitpold, Archbishop of Trier (1018), and Tagino, Archbishop of Magdeburg (1004–1012), also had him as their teacher.

Wolfgang deserves credit for his disciplinary labours in his diocese. His main work in this respect was connected with the ancient and celebrated St. Emmeram's Abbey, which he reformed by granting it once more abbots of its own, thus withdrawing it from the control of the bishops of Regensburg, who for many years had been abbots in commendam, a condition of affairs that had been far from beneficial to the abbey and monastic life. In the Benedictine monk Romuald, whom Saint Wolfgang called from St. Maximin at Trier, St. Emmeram received a capable abbot (975).

The saint also reformed the convents of Obermünster and Niedermünster at Regensburg, chiefly by giving them as an example the convent of St. Paul, Mittelmünster, at Regensburg, which he had founded in 983. He also co-operated in the reform of the ancient and celebrated Benedictine Abbey of Niederaltaich, which had been founded by the Agilolfinger dynasty, and which from that time took on new life.

He showed genuine episcopal generosity in the liberal manner with which he met the views of the Emperor Otto II regarding the intended reduction in size of his diocese for the benefit of the new Diocese of Prague (975), to which Saint Adalbert was appointed first bishop. As prince of the empire he performed his duties towards the emperor and the empire with the utmost scrupulousness and, like Saint Ulrich, was one of the mainstays of the Ottonian policies.
He took part in the various imperial diets, and, in the autumn of 978, accompanied the Emperor Otto II on his campaign to Paris, and took part in the Diet of Verona in June 983. He was succeeded by Gebhard I.

Hermitage and death

Towards the end of his life Saint Wolfgang withdrew as a hermit to a solitary spot, now the Wolfgangsee ("Wolfgang's Lake") in the Salzkammergut region of Upper Austria, apparently on account of a political dispute, but probably in the course of a journey of inspection to Mondsee Abbey which was under the direction of the bishops of Regensburg. He was discovered by a hunter and brought back to Regensburg. While travelling on the Danube to Pöchlarn in Lower Austria, he fell ill at the village of Pupping, which is between Eferding and the market town of Aschach near Linz, and at his request was carried into the chapel of Saint Othmar at Pupping, where he died. His body was taken up the Danube by his friends Count Aribo of Andechs and Archbishop Hartwich of Salzburg to Regensburg, and was solemnly buried in the crypt of St. Emmeram. Many miracles were performed at his grave; in 1052 he was canonized.

After his death

Soon after Wolfgang's death many churches chose him as their patron saint, and various towns were named after him. In Christian art he has been especially honoured by the great medieval Tyrolean painter, Michael Pacher (1430–1498), who created an imperishable memorial to him, the high altar of St. Wolfgang. In the panel pictures which are now exhibited in the Old Pinakothek at Munich are depicted in an artistic manner the chief events in the saint's life. The oldest portrait of Saint Wolfgang is a miniature, painted about the year 1100 in the celebrated Evangeliary of St. Emmeram, now in the library of the castle cathedral at Kraków. A fine modern picture by Schwind is in the Schack Gallery at Munich. This painting represents the legend of Wolfgang forcing the devil to help him to build a church. In other paintings he is generally depicted in episcopal dress, an axe in the right hand and the crozier in the left, or as a hermit in the wilderness being discovered by a hunter. The axe refers to an incident in the life of the saint. After having selected a solitary spot in the wilderness, he prayed and then threw his axe into the thicket; the spot on which the axe fell he regarded as the place where God intended he should build his cell. This axe is still shown in the little market town of St. Wolfgang which sprang up on the spot of the old cell. St. Wolfgang is sometimes counted among the Fourteen Holy Helpers.

Literature

At the request of the Abbey of St. Emmeram, the life of St. Wolfgang was written by Otloh, a Benedictine monk of St. Emmeram about 1050. This life is especially important for the early medieval history both of the church and of civilization in Bavaria and Austria, and it forms the basis of all later accounts of the saint.
The oldest and best manuscript of this Vita is in the library of Einsiedeln Abbey in Switzerland (MS. No. 322), and has been printed with critical notes in Mon. Germ. His.: Script., IV, 524-542.

References

This article incorporates text from a publication now in the public domain: Schmid, Ulrich (1913). "St. Wolfgang". In Herbermann, Charles. Catholic Encyclopedia. Robert Appleton Company. This entry cites:

• Der heilige Wolfgang, Bischof von Regensburg; historische Festschrift zum neunhundertjährigen Gedächtnisse seines Todes, ed., in connection with numerous historical scholars, by MEHLER (Ratisbon, 1894), among the chief collaborators on this work being BRAUNMULLER, RINGHOLZ (of Einsiedeln), and DANNERBAUER; KOLBE, Die Verdienste des Bischofs Wolfgang v. R. um das Bildungswesen Suddeutschlands. Beitrag z. Gesch. der Padogogik des X und XI Jahrhunderis (Breslau, 1894);
• WATTENBACH, Deutschlands Geschichtsquellen im Mittelalter, I (Berlin, 1904), 449-452;
• DETZEL, Christl.
• Iknographie, II (Freiburg, 1896), 683;
• POTTHAST, Bibl. medii aevi, II (Berlin, 1896), 1641.

 

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Today's  Snippet  I: All Hallows' Eve (Halloween)

In this Halloween greeting card from 1904,
divination is depicted: the young woman
looking into a mirror in a darkened room
 hopes to catch a glimpse of the face
of her future husband.

Halloween or Hallowe'en (a contraction of "All Hallows' Evening"), also known as All Hallows' Eve, is a yearly celebration observed in a number of countries on October 31, the eve of the Western Christian feast of All Hallows (or All Saints). According to many scholars, it was originally influenced by western European harvest festivals and festivals of the dead with possible pagan roots, particularly the Celtic Samhain. 

 Others maintain that it originated independently of Samhain and has Christian roots. Typical festive Halloween activities include trick-or-treating (also known as "guising"), attending costume parties, carving pumpkins into jack-o'-lanterns, lighting bonfires, apple bobbing, visiting haunted attractions, playing pranks, telling scary stories, and watching horror films.

The word Halloween was first used in the 16th century and represents a Scottish variant of the fuller All Hallows' Even ('evening'), that is, the night before All Hallows' Day. Although the phrase All Hallows' is found in Old English (ealra hālgena mæssedæg, mass-day of all saints), All Hallows' Even is itself not seen until 1556.

History

Celtic influences

Though the origin of the word Halloween is Christian, the holiday is commonly thought to have pagan roots. Historian Nicholas Rogers, exploring the origins of Halloween, notes that while "some folklorists have detected its origins in Roman feast of Pomona, the goddess of fruits and seeds, or in the festival of the dead called Parentalia, it is more typically linked to the Celtic festival of Samhain", which comes from the Old Irish for "summer's end". Samhain (pronounced SAH-win or SOW-in) was the first and most important of the four quarter days in the medieval Gaelic (Irish, Scottish and Manx) calendar. It was held on or about October 31 – November 1 and kindred festivals were held at the same time of year in other Celtic lands; for example the Brythonic Calan Gaeaf (in Wales), Kalan Gwav (in Cornwall) and Kalan Goañv (in Brittany). Samhain is mentioned in some of the earliest Irish literature and many important events in Irish mythology happen or begin on Samhain. It marked the end of the harvest season and the beginning of winter or the 'darker half' of the year. This was a time for stock-taking and preparing for the cold winter ahead; cattle were brought back down from the summer pastures and livestock were slaughtered. In much of the Gaelic world, bonfires were lit and there were rituals involving them. Some of these rituals hint that they may once have involved human sacrifice. Divination games or rituals were also done at Samhain.

Samhain (like Beltane) was seen as a time when the 'door' to the Otherworld opened enough for the souls of the dead, and other beings such as fairies, to come into our world. The souls of the dead were said to revisit their homes on Samhain. Feasts were had, at which the souls of dead kin were beckoned to attend and a place set at the table for them. Lewis Spence described it as a "feast of the dead" and "festival of the fairies". However, harmful spirits and fairies were also thought to be active at Samhain. People took steps to allay or ward-off these harmful spirits/fairies, which is thought to have influenced today's Halloween customs. Before the 20th century, wearing costumes at Samhain was done in parts of Ireland, Mann, the Scottish Highlands and islands, and Wales. Wearing costumes may have originated as a means of disguising oneself from these harmful spirits/fairies, although some suggest that the custom comes from a Christian or Christianized belief (see below). In Ireland, people went about before nightfall collecting for Samhain feasts and sometimes wore costumes while doing so. In the 19th century on Ireland's southern coast, a man dressed as a white mare would lead youths door-to-door collecting food; by giving them food, the household could expect good fortune from the 'Muck Olla'. In Moray during the 18th century, boys called at each house in their village asking for fuel for the Samhain bonfire. The modern custom of trick-or-treating may have come from these practices. Alternatively, it may come from the Christian custom of souling (see below).

Making jack-o'-lanterns at Halloween may also have sprung from Samhain and Celtic beliefs. Turnip lanterns, sometimes with faces carved into them, were made on Samhain in the 19th century in parts of Ireland and the Scottish Highlands. As well as being used to light one's way while outside on Samhain night, they may also have been used to represent the spirits/fairies and/or to protect oneself and one's home from them. However, a Christian origin has also been proposed.

Christian influences

Snap-Apple Night (1832) by Daniel Maclise.

Halloween is also thought to have been influenced by the Christian holy days of All Saints' Day (also known as All Hallows, Hallowmas or Hallowtide) on November 1 and All Souls' Day on November 2. They are a time for honoring the saints and praying for the recently departed who had yet to reach Heaven. All Saints was introduced in the year 609, but was originally celebrated on May 13. In 835, it was switched to November 1 (the same date as Samhain) at the behest of Pope Gregory IV. Some have suggested this was due to Celtic influence, while others suggest it was a Germanic idea.

By the end of the 12th century they had become holy days of obligation across Europe and involved such traditions as ringing bells for the souls in purgatory. "Souling", the custom of baking and sharing soul cakes for "all crysten christened souls", has been suggested as the origin of trick-or-treating. Groups of poor people, often children, would go door-to-door on All Saints/All Souls collecting soul cakes, originally as a means of praying for souls in purgatory. Similar practices for the souls of the dead were found as far south as Italy. Shakespeare mentions the practice in his comedy The Two Gentlemen of Verona (1593), when Speed accuses his master of "puling [whimpering or whining] like a beggar at Hallowmas." The custom of wearing costumes has been linked to All Saints/All Souls by Prince Sorie Conteh, who wrote: "It was traditionally believed that the souls of the departed wandered the earth until All Saints' Day, and All Hallows' Eve provided one last chance for the dead to gain vengeance on their enemies before moving to the next world. In order to avoid being recognised by any soul that might be seeking such vengeance, people would don masks or costumes to disguise their identities". In Halloween: From Pagan Ritual to Party Night, Nicholas Rogers explained Halloween jack-o'-lanterns as originally being representations of souls in purgatory In Brittany children would set candles in skulls in graveyards.

In Britain, these customs came under attack during the Reformation as Protestants berated purgatory as a "popish" doctrine incompatible with the notion of predestination. This, coupled with the rising popularity of Guy Fawkes Night (5 November) from 1605 onward, led to Halloween's popularity waning in Britain, with the noteworthy exception of Scotland. There and in Ireland, they had been celebrating Samhain and Halloween since at least the early Middle Ages, and the Scottish kirk took a more pragmatic approach to Halloween, seeing it as important to the life cycle and rites of passage of communities and thus ensuring its survival in the country.

Spread to North America

North American almanacs of the late 18th and early 19th century give no indication that Halloween was celebrated there. The Puritans of New England, for example, maintained strong opposition to Halloween and it was not until the mass Irish and Scottish immigration during the 19th century that it was brought to North America in earnest. Confined to the immigrant communities during the mid-19th century, it was gradually assimilated into mainstream society and by the first decade of the 20th century it was being celebrated coast to coast by people of all social, racial and religious backgrounds.

Around the world

The traditions and importance of Halloween vary greatly among countries that observe it. In Scotland and Ireland, traditional Halloween customs include children dressing up in costume going "guising", holding parties, while other practices in Ireland include lighting bonfires, and having firework displays. Mass transatlantic immigration in the 19th century popularized Halloween in North America, and celebration in the United States and Canada has had a significant impact on how the event is observed in other nations. This larger North American influence, particularly in iconic and commercial elements, has extended to places such as South America, Australia, New Zealand, (most) continental Europe, Japan, and other parts of East Asia.

Religious perspectives

Christianity

Christian attitudes towards Halloween are diverse. In the Anglican Church, some dioceses have chosen to emphasize the Christian traditions associated with All Hallow's Eve. Some of these practises include praying, fasting and attending worship services.

Father, All-Powerful and Ever-Living God, today we rejoice in the holy men and women of every time and place. May their prayers bring us your forgiveness and love. We ask this through Christ our Lord. Amen. —All Hallow's Eve Prayer from the Liturgy of the Hours

Other Protestant Christians also celebrate All Hallows' Eve as Reformation Day, a day to remember the Protestant Reformation, alongside All Hallow's Eve or independently from it. Often, "Harvest Festivals" or "Reformation Festivals" are held as well, in which children dress up as Bible characters or Reformers.

Father Gabriele Amorth, a Vatican-appointed exorcist in Rome, has said, "if English and American children like to dress up as witches and devils on one night of the year that is not a problem. If it is just a game, there is no harm in that." In more recent years, the Roman Catholic Archdiocese of Boston has organized a "Saint Fest" on Halloween. Similarly, many contemporary Protestant churches view Halloween as a fun event for children, holding events in their churches where children and their parents can dress up, play games, and get candy for free. Many Christians ascribe no negative significance to Halloween, treating it as a fun event devoted to "imaginary spooks" and handing out candy. To these Christians, Halloween holds no threat to the spiritual lives of children: being taught about death and mortality, and the ways of the Celtic ancestors actually being a valuable life lesson and a part of many of their parishioners' heritage. In the Roman Catholic Church, Halloween's Christian connection is sometimes cited, and Halloween celebrations are common in Catholic parochial schools throughout North America and in Ireland. Nevertheless, the Vatican has strongly condemned the traditions popularly associated with Halloween as being "pagan" and "anti-Christian".

Some Christians feel concerned about the modern celebration of Halloween, and reject it because they feel it trivializes – or celebrates – paganism, the occult, or other practices and cultural phenomena deemed incompatible with their beliefs. A response among some fundamentalist and conservative evangelical churches in recent years has been the use of "Hell houses", themed pamphlets, or comic-style tracts such as those created by Jack T. Chick in order to make use of Halloween's popularity as an opportunity for evangelism. Some consider Halloween to be completely incompatible with the Christian faith, believing it to have originated as a pagan "Festival of the Dead".

Games and other activities

 

There are several games traditionally associated with Halloween parties. One common game is dunking or apple bobbing, which may be called "dooking" in Scotland in which apples float in a tub or a large basin of water and the participants must use their teeth to remove an apple from the basin. The practice is thought by some to have derived from the Roman practices in celebration of Pomona. A variant of dunking involves kneeling on a chair, holding a fork between the teeth and trying to drop the fork into an apple. Another common game involves hanging up treacle or syrup-coated scones by strings; these must be eaten without using hands while they remain attached to the string, an activity that inevitably leads to a very sticky face.

Some games traditionally played at Halloween are forms of divination. A traditional Scottish form of divining one's future spouse is to carve an apple in one long strip, then toss the peel over one's shoulder. The peel is believed to land in the shape of the first letter of the future spouse's name. Unmarried women were told that if they sat in a darkened room and gazed into a mirror on Halloween night, the face of their future husband would appear in the mirror. However, if they were destined to die before marriage, a skull would appear. The custom was widespread enough to be commemorated on greeting cards from the late 19th century and early 20th century.

Another game/superstition that was enjoyed in the early 1900s involved walnut shells. People would write fortunes in milk on white paper. After drying, the paper was folded and placed in walnut shells. When the shell was warmed, milk would turn brown therefore the writing would appear on what looked like blank paper. Folks would also play fortune teller. In order to play this game, symbols were cut out of paper and placed on a platter. Someone would enter a dark room and was ordered to put her hand on a piece of ice then lay it on a platter. Her "fortune" would stick to the hand. Paper symbols included: dollar sign-wealth, button-bachelorhood, thimble-spinsterhood, clothespin- poverty, rice-wedding, umbrella- journey, caldron-trouble, 4-leaf clover- good luck, penny-fortune, ring-early marriage, and key-fame.

The telling of ghost stories and viewing of horror films are common fixtures of Halloween parties. Episodes of television series and Halloween-themed specials (with the specials usually aimed at children) are commonly aired on or before Halloween, while new horror films are often released theatrically before Halloween to take advantage of the atmosphere.

Foods

Candy apple

Because Halloween comes in the wake of the yearly apple harvest, candy apples (known as toffee apples outside North America), caramel or taffy apples are common Halloween treats made by rolling whole apples in a sticky sugar syrup, sometimes followed by rolling them in nuts.

At one time, candy apples were commonly given to children, but the practice rapidly waned in the wake of widespread rumors that some individuals were embedding items like pins and razor blades in the apples in the United States. While there is evidence of such incidents, they are quite rare and have never resulted in serious injury. Nonetheless, many parents assumed that such heinous practices were rampant because of the mass media. At the peak of the hysteria, some hospitals offered free X-rays of children's Halloween hauls in order to find evidence of tampering. Virtually all of the few known candy poisoning incidents involved parents who poisoned their own children's candy.

One custom that persists in modern-day Ireland is the baking (or more often nowadays, the purchase) of a barmbrack (Irish: báirín breac), which is a light fruitcake, into which a plain ring, a coin and other charms are placed before baking. It is said that those who get a ring will find their true love in the ensuing year. This is similar to the tradition of king cake at the festival of Epiphany.

List of foods associated with Halloween:

• Barmbrack (Ireland)
• Bonfire toffee (Great Britain)
• Candy apples/toffee apples (Great Britain & Ireland)
• Candy corn, candy pumpkins (North America)
• Caramel apples
• Caramel corn
• Colcannon (Ireland)
• Novelty candy shaped like skulls, pumpkins, bats, worms, etc.
• Pumpkin, pumpkin pie, pumpkin bread
• Roasted pumpkin seeds
• Roasted sweet corn
• Soul cakes

References

• "BBC - Religions - Christianity: All Hallows' Eve". British Broadcasting Corporation (BBC). 2010. Retrieved 1 November 2011. "All Hallows' Eve falls on 31st October each year, and is the day before All Hallows' Day, also known as All Saints' Day in the Christian calendar. The Church traditionally held a vigil on All Hallows' Eve when worshippers would prepare themselves with prayers and fasting prior to the feast day itself. The name derives from the Old English 'hallowed' meaning holy or sanctified and is now usually contracted to the more familiar word Hallowe'en."
• The Book of Occasional Services 2003. Church Publishing, Inc.. 2004. Retrieved 31 October 2011. "Service for All Hallows' Eve: This service may be used on the evening of October 31, known as All Hallows' Eve. Suitable festivities and entertainments may take place before or after this service, and a visit may be made to a cemetery or burial place."
• Anne E. Kitch (2004). The Anglican Family Prayer Book. Church Publishing, Inc.. Retrieved 31 October 2011. "All Hallow's Eve, which later became known as Halloween, is celebrated on the night before All Saints' Day, November 1. Use this simple prayer service in conjunction with Halloween festivities to mark the Christian roots of this festival."
• The Paulist Liturgy Planning Guide. Paulist Press. 2006. Retrieved 31 October 2011. "Rather than comete, liturgy planners would do well to consider ways of including children in the celebration of these vigil Masses. For example, children might be encouraged to wear Halloween costumes representing their patron saint or their favorite saint, clearly adding a new level of meaning to the Halloween celebrations and the celebration of All Saints' Day."
• Thomas Thomson, Charles Annandale (1896). A History of the Scottish People from the Earliest Times: From the Union of the kingdoms, 1706, to the present time. Blackie. Retrieved 31 October 2011. "Of the stated rustic festivals peculiar to Scotland the most important was Hallowe'en, a contraction for All-hallow Evening, or the evening of All-Saints Day, the annual return of which was a season for joy and festivity."
• Merriam-Webster's Encyclopædia of World Religions. Merriam-Webster. 1999. Retrieved 31 October 2011. "Halloween, also called All Hallows' Eve, holy or hallowed evening observed on October 31, the eve of All Saints' Day. The pre-Christian observances influenced the Christian festival of All Hallows' Eve, celebrated on the same date."
• Nicholas Rogers (2002). Halloween: From Pagan Ritual to Party Night. Oxford University Press. Retrieved 31 October 2011. "Halloween and the Day of the Dead share a common origin in the Christian commemoration of the dead on All Saints' and All Souls' Day. But both are thought to embody strong pre-Christian beliefs. In the case of Halloween, the Celtic celebration of Samhain is critical to its pagan legacy, a claim that has been foregrounded in recent years by both new-age enthusiasts and the evangelical Right."
• Austrian information. 1965. Retrieved 31 October 2011. "The feasts of Hallowe'en, or All Hallows Eve and the devotions to the dead on All Saints' and All Souls' Day are both mixtures of old Celtic, Druid and other heathen customs intertwined with Christian practice."
• "BBC - Religions - Christianity: All Hallows' Eve". British Broadcasting Corporation (BBC). 2010. Retrieved 1 November 2011. "The Oxford Dictionary of World Religions also claims that Hallowe'en "absorbed and adopted the Celtic new year festival, the eve and day of Samhain". However, there are supporters of the view that Hallowe'en, as the eve of All Saints' Day, originated entirely independently of Samhain and some question the existence of a specific pan-Celtic religious festival which took place on 31st October/1st November." 
• Rogers, Nicholas (2002). Halloween: From Pagan Ritual to Party Night, p.164. New York: Oxford University Press. ISBN 0-19-516896-8.
• "Halloween Prayers: Prayers and Collects for All Hallows Eve". Ancient and Future Catholics. 2001. Retrieved 31 October 2011. "Father, All-Powerful and Ever-Living God, today we rejoice in the holy men and women of every time and place. May their prayers bring us your forgiveness and love. We ask this through Christ our Lord. Amen."
• Halloween's Christian Roots AmericanCatholic.org.

 

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Today's  Snippet II:  Salzkammergut, Austria

Salzkammergut, Austria

The Salzkammergut is a resort area located in Austria. It stretches from the City of Salzburg eastwards along the Austrian Alpine Foreland and the Northern Limestone Alps to the peaks of the Dachstein Mountains, spanning the federal states of Upper Austria, Salzburg, and Styria. The main river of the region is the Traun, a right tributary of the Danube. The name Salzkammergut literally means "Estate of the Salt Chamber" and derives from the Imperial Salt Chamber, the authority charged with running the precious salt mines of the Habsburg Monarchy.

Geography

The lands on the shore of the Traun River comprise numerous glacial lakes and raised bogs, as well as the peaks of the Salzkammergut Mountains and the adjacent Dachstein Mountains, the Totes Gebirge and the Upper Austrian Prealps with prominent Mt. Traunstein in the east. The towering mountain slopes are characterized by bright limestone (karst) and flysch rocks.

With its numerous lakes and mountains, the Salzkammergut offers many opportunities to take part in water sports, bathing, hiking, cycling, caving and golf as well as relaxing around lakes such as the Grundlsee or Toplitzsee. The Katrinalm, an alpine pasture, is found near Bad Ischl. Typical Salzkammergut culinary specialities include dishes such as Kaiserschmarrn (cut-up and sugared pancake with raisins), Krapfen (similar to doughnuts) or Lebkuchen (gingerbread).

Parts of the region around Hallstatt were listed as a World Heritage Site in 1997, with the description: "Human activity in the magnificent natural landscape of the Salzkammergut began in prehistoric times, with the salt deposits being exploited as early as the 2nd millennium B.C. This resource formed the basis of the area's prosperity up to the middle of the 20th century, a prosperity that is reflected in the fine architecture of the town of Hallstatt." The World Heritage Site includes the towns Hallstatt, Obertraun, Gosau and Bad Goisern.

Regions

Today the Salzkammergut tourism region comprises 52 municipalities which are part of three Austrian federal states. The biggest part (72%) is in the state of Upper Austria (Oberösterreich), located in the southern Gmunden and Vöcklabruck districts. About 16%, mainly the area around Lake Altaussee (Ausseerland-Region), are part of the province of Styria (district of Liezen – political branch district of Bad Aussee). The smallest part (12%) is in the state of Salzburg, within the Salzburg-Umgebung District (Flachgau).

History

Archaeological findings in the area date back to the Neolithic era, especially the stilt houses of the Mondsee group culture, who settled the region from about 3800 BC onwards. The Germanic name hall of several settlements refers to the region's numerous salt mine, which had been in use at least since the days of the Celtic Hallstatt culture, centered at the mining town of Hallstatt. These operation were continued by the Romans, after the area had been incorporated into the Noricum province in 15 BC. A Roman settlement and salt evaporation pond at Hallstatt is documented about 100, affected by several Germanic invasions after the Marcomannic Wars, until the province was finally evacuated at the behest of the Italian king Odoacer in 488.

From about 530, Bavarii tribes settled the region from the west, they met with Alpine Slavs who had moved northwards through the Enns Valley and across the Dachstein Mountains. From 900 salt trade is again documented along the Traun River, when the area was part of the Traungau region of the German stem duchy of Bavaria, held by the comital dynasty of the Otakars, who from 1056 also ruled over the neighbouring March of Styria. While most of the Traungau fell to the Babenberg duchy of Austria upon the deposition of the Bavarian duke Henry the Lion in 1180, the southeastern Ausseerland remained with the newly established Duchy of Styria, which nevertheless from 1192 was held in personal union by the Austrian Babenbergs.

In 1278 King Rudolph I of Germany, a scion of the Sawabian House of Habsburg, finally seized both duchies from King Ottokar II of Bohemia, whom he defeated in the Battle on the Marchfeld. Rudolph's son King Albert I of Germany defended his hegemony against the rivaling Prince-Archbishops of Salzburg in the west and in 1298 made the lands of Ischl a present to his wife Countess Elisabeth of Gorizia-Tyrol. The Habsburg officials resided at Wildenstein Castle near Ischl and the surrounding estates were called Kammergut, as first documented in a 1656 deed. The salt mines were immediate domains of the Habsburg King of the Romans and mining part of his princely regalia. They were administrated by the financial aulic chamber at Vienna, represented by the salt chamber (Salzamt) in Gmunden. Emperor Maximilian I added to the territory the estates of Mondsee Abbey in 1506.

References

• Speakman, Fleur; Colin Speakman (1989). Walking in the Salzkammergut: Holiday Rambles in Austria's Lake District. Cicerone Press Limited. p. 11.
• Homepage of the Permanent Delegation to UNESCO in Austria - Description Hallstatt-Dachstein / Salzkammergut Cultural Landscape
• Salzkammergut Tourismus-Marketing GmbH. firmenabc.at
• Beschäftigung und Arbeitslosigkeit "Arbeitsmarktservice Oberösterreich. Nach". OÖ. Technologie- und Marketinggesellschaft m.b.H. Standort-und Innovationsagentur des Landes Oberösterreich. 2006-11-26.

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