Solemnity of All Saints' Day 2026

All Saints’ Day (Solemnity) – November 1, 2026  

(Catholic proper readings; the day falls in the Year A Sunday cycle, though All Saints uses fixed readings that do not change with A/B/C.)

Yesterday was Halloween—All Hallows’ Eve, the vigil of this feast. “Hallow” is an old word for “saint,” the same root as in “hallowed be Thy name.” The night before All Saints is not a pagan holdover the Church somehow tolerated; the name itself points to the Christian celebration of the holy ones in heaven. Customs around costumes and treats have mixed origins and can be enjoyed in a lighthearted way, but the liturgical heart of these days is the Communion of Saints.

Today the Church celebrates the Solemnity of All Saints (Lectionary 667). The readings give us a clear picture of the Church Triumphant and the call to holiness.

Readings  

- Revelation 7:2-4, 9-14: John sees a great multitude from every nation, tribe, people, and tongue standing before the throne and the Lamb, clothed in white robes washed in the Blood of the Lamb. These are those who have come out of the great tribulation.  

- Psalm 24: “Lord, this is the people that longs to see your face.”  

- 1 John 3:1-3: We are already called children of God; when Christ appears we shall be like Him, and this hope purifies us.  

- Gospel (Matthew 5:1-12a): The Beatitudes—the charter of the blessed life that the saints have lived and that we are invited to share.

Reflection on the Readings  

These texts do not merely describe a distant heavenly scene; they describe the destiny of every Christian and the path that leads there. Revelation’s innumerable crowd—washed white in the Blood of the Lamb—is not an exclusive club of the famous. It is the Church Triumphant: martyrs, confessors, ordinary men and women known only to God, and the vast company of those whose names we never learned. Their robes are white not because they never struggled, but because they “came out of the great tribulation” and were cleansed by Christ. The same Blood that made their garments white is offered to us in the Eucharist.Hall

The Beatitudes in Matthew 5 are not a gentle moral suggestion. They are the portrait of the saints. Poverty of spirit, mourning, meekness, hunger for righteousness, mercy, purity of heart, peacemaking, and endurance under persecution are the lived shape of holiness. The saints did not invent these; they received the grace to live them. When we honor them, we are looking at what God can do in ordinary human lives.

1 John 3 anchors the hope: “See what love the Father has bestowed on us that we may be called the children of God. Yet so we are.” The saints are not a different species of creature. They are children of God who have been made pure by the hope of seeing Him face to face. That same hope is given to us. It is meant to purify us now.

Psalm 24 asks who may climb the mountain of the Lord and stand in His holy place: “The one whose hands are sinless, whose heart is clean.” The saints have entered that place. Through their intercession and example we are encouraged to seek the same face of God.

(Note on the cycle: The Catholic readings for All Saints are proper and fixed every year. In 2026 the Sunday cycle is Year A. The ordinary 31st Sunday of Ordinary Time, Year C, which would otherwise fall near this date in a Year C calendar, uses the Gospel of Zacchaeus (Luke 19:1-10). That story of a sinner seeking a glimpse of Jesus and receiving salvation is a fitting companion theme: every saint began as someone who needed to climb down from the tree of self-sufficiency and welcome the Lord into the house of their life.)

The Saints and the Communion of Saints  

The saints are not distant historical figures or religious celebrities. They are members of the same Body of Christ who have finished the race and now stand before the throne (Rev 7). Scripture calls them a “great cloud of witnesses” (Heb 12:1). Because death does not separate us from the love of Christ or from one another in Him (Rom 8:38-39; 1 Cor 12), the Church on earth remains in living communion with the Church in heaven.

Praying to the Saints (Intercession)  

Catholics do not “pray to saints” in the sense of treating them as gods or as independent sources of grace. We ask them to pray for us, just as we ask living Christians to pray for us. The difference is that the saints are fully perfected in charity and behold the face of God. Revelation shows the elders in heaven offering the prayers of the saints as incense before the Lamb (Rev 5:8; 8:3-4). If the prayers of the righteous on earth are powerful (Jas 5:16), how much more the prayers of those who have been made perfect?

Jesus Himself taught that God “is not God of the dead, but of the living” (Lk 20:38). The saints are more alive than we are. Asking their intercession is no more a denial of Christ’s unique mediation (1 Tim 2:5) than asking a friend to pray for you is a denial of it. Christ is the one Mediator; the saints intercede in and through Him, as members of His Body.

Dulia, Hyperdulia, and Latria  

The Church has long distinguished levels of honor:  

- Latria is the worship and adoration due to God alone.  

- Dulia is the honor and veneration given to the saints for their holiness and their union with Christ.  

- Hyperdulia is the special honor given to Mary as the Mother of God, still infinitely below latria.

Honoring the saints does not compete with the worship of God; it magnifies what God has done in them. We praise the artist when we admire a masterpiece. The white robes in Revelation are washed in the Blood of the Lamb—the glory is Christ’s.

The Beatitudes in today’s Gospel are not a list of impossible ideals. They describe the life the saints have lived by grace, and they remain the path for us. As 1 John reminds us, we are already God’s children, and the hope of becoming like Christ purifies us. All Saints is therefore both a celebration of those who have gone before and an invitation to join them. The same Blood that made their robes white is available to us in the Eucharist; the same Spirit who made them holy is given to us.

Rejoice and be glad—the kingdom belongs to the poor in spirit, and a great multitude already stands before the throne.

All Saints Day - Praying to Saints: Biblical Evidence and Catholic Teachings

Praying to Saints: Biblical Evidence and Catholic Teachings

Praying to saints is a practice deeply rooted in Catholic tradition and theology. It involves seeking the intercession of saints, who are believed to be in heaven, to pray on behalf of individuals on earth. This practice often raises questions about its biblical basis and how it aligns with Catholic teachings. Let's explore the origins, biblical evidence, and theological foundations of praying to saints.

The Concept of Intercession

Intercession is the act of praying on behalf of others. In the Catholic Church, it is believed that saints, being close to God in heaven, can intercede for us. This concept is supported by several biblical passages that highlight the importance of intercessory prayer.

Biblical Evidence for Intercession

1. The Communion of Saints: The Bible speaks of a spiritual connection between believers on earth and those in heaven. Hebrews 12:1 refers to a "great cloud of witnesses" surrounding us, which many interpret as the saints in heaven who are aware of our struggles and can intercede for us.

2. Intercessory Prayer in Scripture: The Bible contains numerous examples of intercessory prayer. In the Old Testament, Moses intercedes for the Israelites (Exodus 32:11-14), and in the New Testament, Paul frequently asks for prayers from others (Romans 15:30, Ephesians 6:18-19). These examples demonstrate the biblical foundation for seeking the prayers of others, including those in heaven.

3. The Role of Angels and Saints: Revelation 5:8 and 8:3-4 depict the saints and angels in heaven offering the prayers of the faithful to God. This imagery supports the idea that those in heaven can present our prayers to God, acting as intermediaries.

Catholic Teachings on Praying to Saints

The Catholic Church teaches that praying to saints is not about worshipping them but rather asking for their intercession. Here are some key points from Catholic doctrine:

1. The Communion of Saints: The Catechism of the Catholic Church (CCC) explains that the Church is a communion of saints, encompassing the faithful on earth, the souls in purgatory, and the saints in heaven (CCC 946-962). This communion allows for mutual support through prayer.

2. Intercessory Role of Saints: The Church believes that saints, being in the presence of God, can intercede for us. The CCC states, "Being more closely united to Christ, those who dwell in heaven fix the whole Church more firmly in holiness... They do not cease to intercede with the Father for us" (CCC 956).

3. Veneration vs. Worship: Catholics distinguish between veneration (dulia) and worship (latria). Veneration is the honor given to saints, while worship is reserved for God alone. Praying to saints is an act of veneration, acknowledging their closeness to God and asking for their prayers.

Common Misconceptions

1. Idolatry: Some critics argue that praying to saints is a form of idolatry. However, Catholics do not worship saints; they honor them and seek their intercession. Worship is directed to God alone.

2. Direct Access to God: Another misconception is that praying to saints implies that individuals cannot pray directly to God. Catholics believe in direct prayer to God but also value the intercessory prayers of saints, much like asking friends and family to pray for them.

Conclusion

Praying to saints is a practice deeply embedded in Catholic tradition, supported by biblical evidence and theological teachings. It reflects the belief in the communion of saints and the power of intercessory prayer. By seeking the prayers of saints, Catholics find comfort and strength, knowing that they are supported by a heavenly community that intercedes on their behalf. This practice enriches the spiritual lives of the faithful and fosters a deeper connection with the divine.

Can Mary & the Saints Hear Our Prayers?

The question of whether Mary and the saints can hear our prayers is one that spans centuries of theological discourse and touches upon the beliefs and practices of various Christian denominations. The concept of intercession by saints, particularly by Mary, the mother of Jesus, is deeply rooted in the traditions of the Catholic Church and other Christian communities.

From a theological standpoint, the Catholic Church teaches that the saints in heaven, being close to God, can indeed hear the prayers of the faithful on Earth. This belief is supported by several scriptural passages and the writings of theologians like St. Thomas Aquinas. Aquinas argued that the saints are not saddened by the knowledge of our sufferings because they are filled with heavenly joy and understand that God allows evils to happen to bring about a greater good.

Furthermore, the New Testament speaks of a "great cloud of witnesses" (Hebrews 12:1) that surrounds us, implying that the saints are aware of our struggles and intercede for us. The Book of Revelation also describes the prayers of the saints as incense rising before God (Revelation 5:8; 8:3-4), suggesting that the saints participate in the prayer life of the Church.

On the other hand, some Christian denominations, particularly within Protestantism, argue that the Bible does not explicitly state that Mary or the saints can hear our prayers. They emphasize the omniscience of God as the one who hears and answers prayers, and they view the intercession of saints as unnecessary or even unbiblical. They often cite verses describing the dead as not being able to hear or do anything. 

The debate over this issue often reflects broader theological differences regarding the nature of the communion of saints, the role of Mary, and the interpretation of Scripture. While the Catholic Church and some other traditions uphold the practice of seeking the intercession of Mary and the saints, other Christian groups focus solely on direct prayer to God. So how can Catholics defend this practice?

We read in Revelation 5:8 where the saints present to the Lamb (Jesus Christ) the prayers of the people. These are DEAD people. Not physically present either. They are in heaven. How did they collect or even hear these prayers if Scripture says the dead cannot hear or do not know anything (Ecclesiastes 9:5)? The reality is that they do. When we are baptized, we become part of the body of Christ and nothing can separate us from this body, not even death. Romans 8:31-39 makes this clear. Claims that the saints are dead and disconnected and cannot pray for us or are even still a part of Christ's body contradict Sacred Scripture. So just because a saint is dead does not cut him or her from the body of Christ, the Church. We are still connected and can pray for each other just like cells in a body communicate with each other. We also see this in Luke 16:23-31 where the rich man prays to Abraham from Hades. Some traditions hold that our guardian angels deliver our prayers to the saints as well so they can present them to Christ. 

In conclusion, the belief in the intercessory role of Mary and the saints is a matter of faith and doctrine that varies among Christian communities. It is a topic that continues to be explored and discussed in theological circles, reflecting the rich diversity of Christian thought and practice. Whether one believes that Mary and the saints can hear our prayers is ultimately linked to one's understanding of the nature of the afterlife, the communion of saints, and the relationship between heaven and earth. Regardless of one's stance, the question encourages a deeper reflection on the meaning of prayer and the connections that bind the faithful across time and space.  Therein lies the understanding. Are we to accept what Scripture says in regards to Romans 8:31-39 and Revelation 5:8? They clearly show that "dead saints" do hear our prayers and intercede for us to Jesus the Lord.  

Solemnity of All Saints

It is November 1st. Today is the Solemnity of All the Saints. All Hallow's Eve or "Halloween" has passed. On Halloween, humanity acts silly just for fun. To me, this represents the human in its immature state as it is transformed into a holy state leading to November 1. There is a transition from the immature sinner (Halloween) to the holy mature saint (Nov 1 - All Saints day). On this day we remember and honor all the Saints who have fought the good fight and won in Jesus' name (Romans 8:37, 1 Corinthians 15:57).  They removed the "costumes of Earthly life" and put on Christ (Ephesians 4:22-24, Romans 6:6, Romans 13:14, Galatians 3:27).  There are so many Saints we can read about and whose lives of virtue we can imitate in order to achieve Christian perfection.  Unfortunately, I cannot write about each saint here because then this post would be extremely long.

This celebration has taken place in the Church since the 4th century. However, it was not a universal feast until Pope Gregory IV had it established as such and moved it to November 1st.  We all are called to be Saints (Acts 9:13).  In this world that is full of moral confusion, evil, despair, and depression, we can look to the Saints who faced similar things but never gave up or gave in to temptation. We must be friends with them and greet them (Philippians 4:21). They are a cloud of witnesses who have gone before us (Hebrews 12:1).

We can pray to them and ask for their intercession before Our Lord and they will offer our prayers before Him (Revelations 8:3-4).  Praying to Saints does not mean that we worship them or give them the same status as Jesus who is the Sole Mediator to God the Father (Hebrews 12:24, 1 Timothy 2:5).  Rather, we offer dulia, or a special respect and honor that is given to those who are Saints.  Only God gets latria or worship, no one else.  We see in the Gospel of John how Mary demonstrated how the saints pray to Jesus (John 2:1-12). She interceded on the part of those guests in the wedding.  Jesus did as she had asked showing the power of her intercession.

In the first reading, we read from the mysterious book of Revelations. The Apostle John is on the island of Patmos, Greece and sees the visions while there.  He writes them using apocalyptic language or a genre that uses hyperbole, vivid imagery and symbolism to convey messages. Our reading describes angels, seals, a great multitude, the Lamb, elders and so on.  These images are symbols of heaven.  The angel places seals on the foreheads of the servants of God. this is why the Catholic Church teaches that the Sacraments leave an indelible mark on us making us "property of God," so to speak (CCC 1272, 1280). Our names are written in the book of life until we manage to remove it via our sins (Revelation 20:15).  The one hundred and forty-four thousand is often mentioned by religious sects such as the Adventists and Jehovah's Witnesses.  They claim that this number reflects those who will be saved among themselves; however, this is false. The number actually represents those saved from Israel - the twelve tribes. God has never forgotten His people (Isaiah 49:15). Even when they deny Christ came, He still is with them because He is a faithful God (1 Corinthians 1:9). However, not all of them will be saved. Only "144,000" will be saved. I use quotations around the number to quote the number mentioned but will explain why it is not exactly that number shortly. This number comes via the mathematical expression 12,000 x 12 (Tribes of Israel - Genesis 49:28). Now this does not mean that literally only 144,000 will be saved. The number 12 and many other numbers in the Bible have specific meanings.  This is called the gematria.  The number 12 means perfection, full government, completion, and God's authority. It is mentioned over 180 times alone in the Bible and over 20 in Revelations. Remember, Jesus called 12 men to be His disciples and now we know why based on the gematria. Anyhow, the 144,000 symbolizes a complete or perfect number of Jews that will be saved for being faithful to the God of Abraham, Isaac, and Jacob; the God of Noah, Moses, David and so on.  We do not know exactly how many will be saved because that is God's job. However, it will be a good number of them based on this calculation in Revelations.

Furthermore, as we continue reading, the Scripture tells us of a great multitude that no one could count. This multitude comes from every nation, race, people, and tongue.  Who do you think these people represent?  If you guessed the Catholic Church, then you are correct. This verse is referring to the Church (Militant, Triumphant, and Suffering) composed of her saints living and deceased. These are the "Catholic" people or the universal people who come from all over the globe (Matthew 28:19, Mark 16:15, CCC 830-831). The Church is not a "White," "Black," "Latino," "Red," "Brown," or "Asian" Church.  Christ's Church is a "Catholic" Church open to all from every walk of life, every nation, every gender, every age etc. The white robes represent our cleanliness, the robe of salvation which we received at baptism and tried hard throughout life to keep it spotless via the Sacraments, especially Reconciliation and the Holy Eucharist or the "Blood of the Lamb" (Isaiah 61:10, Revelation 7:14). The palm branches represent Palm Sunday demonstrating that we are triumphant in Jesus Christ. We raise our branches and shouted, "Salvation comes from our God, who is seated on the throne, and from the Lamb" (John 12:13). Who is this "Lamb?"  Jesus of course!  Jesus is the Lamb of God, who takes away the sin of the world; sound familiar (John 1:29, 1 Peter 1:19)? Next, we read of the angels and elders who prostrated themselves before the throne. These elders represent the saints and the apostles who pray for us before the Lamb (Revelations 5:8).  We must fight the good fight in order to be part of this multitude by longing to see God's face as we read in the Psalm today (1 Timothy 6:12, 2 Timothy 4:7).

In the responsorial Psalm, we are reminded that everything belongs to God (Hebrews 2:10-18). He created it all. This world reminds us of God's majesty (Romans 1:20). No one is entitled to God. Who can climb His mountain?  The Psalm answers this by telling us that the holy do. Only those who are clean, without vanity, free from sin will be able to freely ascend the Lord's mountain. This is not a literal mountain. The author used the biggest thing he saw to make a point and that was a mountain.  We must be faithful to God so that we can be called children of God as the second reading tells us.

God loves us so much that we can dare call ourselves His children. Think about this. You, me, all of us are children of God, THE GOD (1 Thessalonians 5:5). The creator of space and time, matter and whatever else is out there that we have yet to imagine or discover that would leave scientists in a catatonic state. As children of God, we must behave as such (Ephesians 5;8). Jesus tells us how with His Sermon on the Mount.

In the Gospel, Jesus speaks to the people from up the mountain. He is free from sin (2 Corinthians 5:21) and is God (John 1:14) so of course He can "ascend the mountain." From this mountain, He calls to us to come and tells us how with this awesome sermon.

“Blessed are the poor in spirit,

for theirs is the Kingdom of heaven.

Blessed are they who mourn,

for they will be comforted.

Blessed are the meek,

for they will inherit the land.

Blessed are they who hunger and thirst for righteousness,

for they will be satisfied.

Blessed are the merciful,

for they will be shown mercy.

Blessed are the clean of heart,

for they will see God.

Blessed are the peacemakers,

for they will be called children of God.

Blessed are they who are persecuted for the sake of righteousness,

for theirs is the Kingdom of heaven.

Blessed are you when they insult you and persecute you

and utter every kind of evil against you falsely because of me.

Rejoice and be glad,

for your reward will be great in heaven.”

We are indeed blessed if we are poor in spirit; denying ourselves and putting God and others before us (Mark 10:44-45). We are indeed blessed if we mourn and share in the suffering of others (Hebrews 13:3).  We are indeed blessed if we are meek (Ephesians 4:2), seek justice (Matthew 6:33), are merciful to others (Luke 6:36), are clean of heart (Psalm 51:10), seek peace (Psalm 34:14), suffer for His name, accept whatever may come because of His name and so forth (Matthew 10:22). Being Catholic is just not only about going to Mass and then walking out as if nothing happened. It is not a duty that we have to complete every week. Instead, we are to take what we learn in the Word and with the strength we get from the Bread of Life, go out to the world to evangelize, call others to repent by being merciful and loving.

This is what the word "Mass" means.  It means to "go out." This "go out" is not like saying "get out of here." It means that we have received what we needed and must go out and work in the vineyard of the Lord (Matthew 20:1-16). Our saints did exactly this. They were not perfect. Many of them had some interesting lives, but they repented and God transformed them. Did they doubt? Yes.  Did they complain? Yes. Did they suffer? Yes. Did they give up? No way!  They fought the good fight, ran the race and received a crown that does not wither (1 Timothy 6:12, 2 Timothy 4:7, 1 Corinthians 9:25).  These saints are with Jesus now and pray for us.  Protestants often state that the dead cannot pray for us. They ignore the fact that when we are baptized, we become part of Christ's body and death itself cannot separate us from Christ's body (Romans 8:38-39, Galatians 3:27, 1 Corinthians 12:13.  Therefore, though St. Francis, St. Dominic, St. Thomas Aquinas, St. Therese, John Paul II etc may be dead, physically speaking.  They are still part of the body of Christ and pray for us because we are to pray for one another as the Scripture say (James 5:16, 1 Timothy 2:1, 2 Corinthians 1:11).

I invite you to read about the Saints and chose one or several who you can relate to.  See how they personified today's Gospel by living the beatitudes.  Try to apply their example into your life and ask them to help you become more Christ-like. The Saints are our friends - our brothers and sisters in God's family.

May all the Saints in heaven pray for us here on Earth and the souls in Purgatory.  May Jesus Christ be praised!

Readings:  http://www.usccb.org/bible/readings/110115.cfm