not all saints

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There is more than one saint, in the city of Assisi.

There is of course Saint Francis of Assisi, the city’s most venerated saint; his feast day is celebrated each year by the Catholic Church, on October 4th, the anniversary of his death.

But then there is also Saint Clare, who was a disciple of Francis and founder of the order of the Poor Clares. She is remembered each year on August 11th, the feast of Saint Clare.

The official patron saint of Assisi, however, is neither Clare not Francis, but Saint Rufino, the city’s first bishop. His feast day is also on August 11th, but in Assisi they celebrate it on the 12th, to avoid conflict with the feast of Saint Clare.

There are more than 10,000 saints officially recognized by the Catholic Church, so with only 365 days in a year, some overlap was inevitable. It would be impossible to mark each saint’s passing with a separate feast day; and so in time, the Church designated a day for the collective celebration of ALL saints – the well-known, the lesser known, and the unknown.

Yesterday, November 1st, was the celebration of All Saints.

But today, November 2nd, is the celebration of All Souls.

What is the difference between these two days, between these two words?

The phrase “all souls” is a term of universal embrace, including at the very least all humans, and possibly others as well. The word “saint,” on the other hand, has been traditionally used to describe a subset of all souls. In common parlance, we use it to describe an especially giving or virtuous person. Someone who cares for others. Someone of courage, and integrity. In Hebrew, a tzaddik, perhaps, or in Yiddish a mensch. A good person.

The apostle Paul (himself commonly called “Saint Paul”) used the word with a slightly different sense. In every one of his letters, “the saints” refers to al those who have been baptized, living or dead. So he can write, please send some money for the needs of the saints. He’s writing about living people.

In the Catholic church, the title of Saint has come to have a more narrow meaning still. A person is designated a saint only after death, and then only after a lengthy process of canonization. A life of virtue is a necessary for sainthood, but not sufficient. The exact criteria for Catholic sainthood have evolved over the centuries, but they are basically threefold: first, of course, the candidate must be Catholic; second, they need to have lived a life of heroic virtue; and third, there must be miracles attributable to their intercession. A saint must be a blessing, even in death.

There is more than one saint, in the city of Assisi. There is Saint Francis, and Saint Clare, and Saint Rufino; and there is Saint Carlo – Assisi’s newest saint.

Carlo Acutis, the only child of his parents Andrea and Antonia, died suddenly of acute leukemia in the year 2006, at the age of fifteen. In life he was by all accounts a kind, generous, bright boy with a gift for computer programming. He was also a boy with what has been described as “a precocious hunger for God.” From a surprisingly young age, he developed a passionate interest in the eucharist – the ritual of the Lord’s supper. He made a website about it. He even created a travelling exhibit on the subject. After his death, his parents petitioned the church to declare their son a saint.

This past September, nineteen years after his death, Carlo Acutis was formally canonized in the city of Assisi by Pope Leo, making him the first millennial saint. The first saint of the digital age.

Last month I went on pilgrimage to Assisi, in the company of a group of other clergy women. We arrived in Assisi, by chance, just days before the first celebration of the feast of Saint Carlo, on October 12th.  On our first day there, despite our jet lag, a few of us took the short but steep walk uphill, to get our first glimpse inside the old city walls.

We had come to Italy primarily walk in the footsteps of Saint Francis and Saint Clare, but on that first walk the first thing we saw was a shop front entirely filled with images of Saint Carlo. His youthful face appeared on t-shirts and tote bags and magnets and figurines, all celebrating Assisi’s newest saint.  It was the same throughout the city; the image of Carlo’s youthful face appeared everywhere. There were posters on the street announcing his canonization. There were crowds of teenagers, Catholic youth groups, come to venerate the body of a perpetually teenage saint, and to light candles, asking for his care and guidance.

Of course, there are also images of Francis everywhere, on the walls and in the churches and in the shops.

But I confess that something about Carlo’s omnipresent image bothered me, so I had to think about that. Because it continued to bother me each time we came across another poster, or statue, of this young boy. I did not go to see his body; somehow it felt inappropriate for such crowds to be gazing upon one so young.

I found that I could not think of him as a saint. I could think of him only as a kid. As precious and extraordinary as every kid.

I came home from Assisi to a message from a local family whose teenage son had died suddenly the week before. Like Carlo, he was an only child.

Was he, also, a saint?

Does it matter?

As I look around this room, at the prayer flags above and the faces below, I cannot help thinking that most of the souls here, living or dead, would probably never be considered candidates for sainthood – at least, not according to the criteria applied to Saint Carlo.

Some – many, perhaps – were saints in the sense that the Apostle Paul used the word, having been baptized into the body of Christ, either as infants or as adults. And some – many, perhaps – were saints in the everyday sense of the word: loving and giving, brave and just.

But maybe – just maybe – they were not all saints.

But that’s okay. Because All Saints Day was yesterday. Today, we celebrate All Souls.

And the thing that all souls have in common, is that they were, and are, beloved. Beloved of God. Beloved of us. Beloved to those whose hands made these prayer flags in remembrance of them. Perhaps they were not all saints, but they all mattered.

And the thing, I think, that all saints have in common, is that they know that.

And so today, we give thanks, for all these souls.

May their memories be a blessing.  Amen.

hand-decorated prayer flags stretch from balcony to balcony, high above the empty pews of a old New England church meetinghouse.

Rev. Liza B. Knapp
The First Church of Deerfield
November 2, 2025 – All Souls Sunday
all rights reserved

photographs (by Liza):
Street posters in Assisi, celebrating the 800th anniversary of Saint Francis’ Canticle of Creation and the first celebration of the feast day of Saint Carlo.
Prayer flags hung in remembrance of loved ones at the First Church of Deerfield, Massachusetts.

In the Beginning Was the Water

Labor Day has come and gone. School has begun. Vacation days have been spent.

We like Thoreau, have left Walden behind, and are once again sojourners in civilized life. We have returned from our summer retreat of longer days and lowered demands. And maybe our souls have been renewed, and maybe our minds have been refreshed, by this respite. Or maybe not. Either way, as we return from our summer pilgrimage, we wonder, how long until our routines re-assert themselves? How long before the numbness returns, how long before the exhaustion claims us again, how long before we return to autopilot?

I used to savor my summer tan, which lasted well into winter. I understand now, of course, that a tan is not something to be sought, but in my younger years I took it as a hopeful sign, that I had been marked and changed by my time at the seashore. That the ocean’s edge was imprinted on my skin – not a permanent tattoo, but long-lasting enough to see me to the next summer. My father was a teacher, and had a long vacation; for a full month, I was baptized daily in the salt water, and my thoughts were scoured clean by the wind and the water.

Peace of the running wave to you, says the ancient blessing.

And then it would be back to the sweaty city and the long list of labors. But something of the salt clings to us. After the ocean, there is a deep coolness in our core that will take some time for the heat to penetrate.

I wonder if church shouldn’t be more like this: A bracing immersion that shocks us into full presence, and a moment of wonder at the great immensity from which we emerged. A pilgrimage to the edge of the known world, where words fail us and we become our true, nameless selves.

My mother taught me this trick as a child: Hold a seashell up to your ear, and its curving labyrinth will echo back to you the sound of the blood coursing through your veins. It is the sound of the sea. God within, God without. There is no holier place than the ocean’s edge. There is no better sermon, than a seashell.

Today we begin a new season, in our yearly cycle of faith. It is a fairly young liturgical season, only recently adopted by churches around the world. It is the season of creation, when we turn our attention to the abundance and fragility and wonder of the earth. And so this week, and in the weeks to come, we will be considering the stories of creation. For there are several; in the Bible alone, there is more than one creation story. Today, we start with the most famous: the first chapter of Genesis. It goes like this:

In the beginning, there was… water.

Some of us may remember another creation song from the Gospel of John, which begins, In the beginning was the Word. But the song at the start of Genesis begins differently. In this, the first of the Bible’s creation stories – for there are several – we begin with water. There is no point at which God says, Let there be water. It is there, before God speaks a word. In the beginning, all was without form; and the breath of God moved over the waters.

For how long? An instant? An eternity? How does one measure time, when all is without form?

Then God speaks, and shapes the formless chaos, separating light from dark, and the waters below from the waters above; the ocean depths, from the depths of space – both blue by day and black by night, both immense beyond measure. The ancient people who told this story imagined the seas and the skies to be of one substance, separated by a great dome from horizon to horizon like an inverted bowl. A “firmament,” in the old King James translation. When it rained, the waters of heaven return to touch the waters of the ocean.

I touched the ocean only briefly this year, out on Cape Cod, near the town of Wellfleet. The waves there have a strong pull, on both body and soul. I am not a strong swimmer, so my body has a healthy respect for the ocean, a fear of its power. At the same time, my soul is drawn to it, with a sense of wonder and longing. This, I imagine, is the psalmists meant, when they spoke of “the fear of God.” Not some petty or craven fear of punishment, but the fear of a great wave coming toward us, bearing the immensity of the unknown, from which we came.

Life began in water; we only moved onto dry land when our ancestors figured out how to carry some of that brine with us, enclosed in our skins or shells or cell walls. Even now, each of us begins life submerged, in the water of the womb. In touching the water, we touch our source.

Deep peace of the running wave to you.

**

There are other creation myths, some older than Genesis. Some tell of a primordial battle, in which a heroic god slays a primordial sea monster, and forms the earth and sky from the monster’s severed body. The fact that the monster is female – and is in fact the hero’s mother – adds a disturbingly Freudian and misogynistic dimension to the story. Humans fear the chaos from which we came, our primordial formlessness.

While I was on the Cape, I picked up a copy of Moby Dick — and yes, I did read it. To any of you who found it a slog in high school English class, I can only say it is better when read voluntarily.

The plot of Moby Dick is well known: the narrator, Ishmael, sets sail from Nantucket on a whaler under the command of the one-legged Captain Ahab. Once at sea, Ahab reveals to the crew that he sails with a single purpose only: to seek vengeance on the whale that took his leg, the legendary white whale known as “Moby Dick.” The book ends with a catastrophic encounter between the great whale and the ship.

In his first encounter with the whale, Ahab has encountered something greater than himself: not the orderly god of heaven, but the chaos monster of the deep. That this beast should dismember Ahab, and yet live; this, to Ahab, is the unbearable injury. He dreams of conquering the monster, of literally cutting it up into pieces.

It is an old, old story.

But this is the thing that surprises many first-time readers of Moby Dick. The book has 135 chapters; the ship sets sail in chapter 22, but the white whale does not actually appear in person until chapter 133. In between, there are a great many chapters devoted to the subject of whales, in general, and to the sperm whale, in particular. But all this knowledge comes to nothing, in the face of the living whale. When Moby Dick finally appears, it is all over, in three short chapters.

I am reminded of the final chapter of the book of Job, where after many chapters of theological debate, God shows up, in person. God speaking from the whirlwind, and silences Job’s theology with a single question: “Can you catch Leviathan with a hook? Think of the battle. You will not do it again.”

The scripture we read today does not tell of a God who destroys the sea monster. Yonder is the sea, great and wide, sings the psalmist; there go the ships, and Leviathan, whom you formed to sport in it. This no warrior god, at war with nature; but a God at play, among the waters of creation.

Much like the children I saw, on the beach at Wellfleet, suntanned and salty, at play in the waters, at the edge of the great unknown.

Amen.

Deep peace of the running wave to you
Deep peace of the flowing air to you
Deep peace of the quiet earth to you
Deep peace of the shining stars to you
Deep peace of the gentle night to you
and to your dear ones. Amen.

Sermon by Rev. Liza B. Knapp
The First Church of Deerfield, Massachusetts
September 7, 2025

Scriptures references: Genesis 1: 1-10, Job 41:1-8, Psalm 104: 24-30

Photo above by Leslie Chappell on Unsplash
Photo below by Silas Baisch on Unsplash