Saturday of Souls
THE SATURDAY OF SOULS
From the Synarxarion (Explanation) in the Triodion
On this day, Soul Saturday, according to the order instituted by our Holy Fathers, we call to remembrance all those who have died from the beginning of the ages in faith and in the hope of the resurrection and of life eternal.
The present commemoration of the dead is based on the reality that many of our fathers and mothers, brothers and sisters died under such circumstances that funeral prayers and normal memorial services could not be offered for them. Either in a foreign land or on the seas, on impassable mountains or in gulfs or precipices, through starvation or diseases, in wars, in fires, or during earthquakes, and in so many other ways, perhaps in poverty or in need, our known and unknown brothers and sisters in Christ did not enjoy the chanting and necessary spiritual care. Therefore, our Holy Fathers, moved by their love for humanity, appointed the present celebration to take place in the Church everywhere, having received this from the Holy Apostles, so that all who have died through various mishaps or accidents may be remembered together, for the benefit of their souls. There is great profit to the soul from these memorials in the Church. This is the first reason.
The second reason is that since the Holy Fathers were going to place the memory of Christ’s Second Coming on the following day, Sunday, they appropriately commemorate the souls today, as it were, propitiating the fearful Judge, who cannot be deceived, to apply His usual compassion and to appoint them to the promised delight.
Furthermore, the Sunday following tomorrow is dedicated to Adam’s exile from Paradise, after which a new life is considered to begin for ourselves. Before this new beginning, the present memorial service has as its purpose to warn and frighten the living, so that they may meditate on their own death and proceed more diligently in the spiritual struggles of Great Lent. After their falling asleep, the Judgment shall follow by the Judge who cannot be bribed.
We always remember the souls of the dead on the Sabbath, for the Sabbath (Saturday) is the day of rest. In Hebrew, Sabbath literally means “rest.” As the Jews have this day for their repose and paused from every work and professional dealing, we Christians have it to remember the repose of our those who preceded us. On this day, we hold memorial services and have koliva* blessed in the church, give alms, and perform various works of mercy. All these practices are of great benefit to the departed souls. Since the Orthodox Church does not celebrate Divine Liturgies on weekdays during Great Lent where the dead can be commemorated, Divine Liturgies are offered on Saturdays.
There are many proofs that the souls of the departed can be greatly benefited by what is done in their behalf. St. Marcarios the Egyptian once saw the dry skull of a pagan by the road on his way, and asked, saying, “Do you ever have any kind of consolation in Hades?” And the skull answered, “Yes, Father, especially when you pray for the sake of the dead; abundant is the comfort which we then enjoy.” The great man became very happy, because he always prayed for the dead and wished to be assured of the results of his intercessions.
In his funeral oration to his brother Caesarios, St. Gregory the Theologian recommends alms on behalf of the reposed as being good. And the great Chrysostom in his commentary on Philippians says, “Let us think of ways to benefit the departed. Let us give them what help we can, namely almsgiving and offerings. For truly this brings them great advantage and very much gain and benefit. The custom of the priest commemorating those reposed in faith over the awesome Mysteries has not been without purpose nor arbitrarily ordained and delivered to God’s Church by His all-wise Disciples.”
St. Athanasius the Great also says that even if one has died and dissolved into the air, do not decline to provide oil and candles at the grave and to plead with Christ our God, for they are acceptable to God and bring great recompense: if the deceased was a sinner, that you may loose his sins; if righteous, that it may add to his reward. If one is a stranger without means, having no one to take care of these matters, God, being righteous and compassionate, will proportionately measure out to him His mercy, as He knows best. Moreover, he who offers such services to the dead also partakes of the reward, because he has shown love and concern for the salvation of his neighbor. It is as when one anoints a friend with perfumes, he receives the sweet aroma first.
Until Christ’s Second Coming, whatever is done for the souls of the dead is beneficial, as the Fathers say, particularly to those who had done some small good deeds when they were among the living. Even if the divine Scriptures declare certain things as needed for the chastening of the majority, yet as a rule God’s love for humanity prevails. For if the balance of good and shameful deeds is even, God’s love for man prevails. If the scale is weighed down a little by evil deeds, again His exceeding goodness prevails.
O Master Christ, set the souls of Your departed servants
in the tabernacles of Your righteous,
and have mercy upon us and save us,
as You are the only Immortal One. Amen.
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*Offering koliva at the memorial services is a practice which can be traced to the middle of the fourth century. In earlier times, bread and wine with olives, cheese, or rice were offered in charity, and those who partook of them would pray, “Blessed be his memory.” This is why in the Greek Orthodox tradition, these funeral meals are called Makaria, or Blessings. A continuation of this ancient custom are the luncheons and light refreshments offered today by the relatives of the deceased to those who prayed with them at the Memorial Services.
Koliva is wheat or rice cooked with honey or sugar and sometimes mixed with figs, raisins, nuts, and other sweets. The grain and fruit brought to the commemoration of the dead signifies that the dead will truly rise again from the grave, for both grain, which is sown in the earth, and fruit, which is laid on the earth, decays first and afterwards brings forth abundant ripe, whole fruit. The honey or sugar used in the koliva signifies that after the resurrection of the Orthodox and the righteous, there awaits a joyous and blessed life in the Heavenly Kingdom and not a bitter or sorrowful one. The koliva prepared from grain expresses the faith of the living in the resurrection of the dead to a better life, just as that seed, having fallen upon the ground, although undergoing corruption, yet grows to attain a better appearance.