How does the practice of leaving candles & food at gravesites in E.Europe relate to Catholic theology-liturgy?

Question

The practice is common on All Saints and All Souls days. It is also found in many non-Christian settings across the globe. The specific question here is how the practice is explained as a part of Catholic theology and liturgy. Suggestions for further readings large or small would be helpful. Is there anything in the standard works of the Catholic Church that deal with the practice? Also would like to know how the practice made its way into Catholic practices.

Answer 1

As Christians we believe that death is not the end, it is rather the beginning of our eternal life in heaven. We do not fear death, evil, or Satan. In Christ, we can laugh in the face of death.

These Eastern European practices along with the Latin American tradition of Día de los Muertos (Day of the Dead) which are celebrated on the All Saints Day (November 1) and All Souls Day (November 2) relate closely to Catholic theology.

Catholics believe in the Communion of Saints. This doctrine states that all saints are intimately related in the Body of Christ, a family. When you die and go to heaven, you do not leave this family.

Everyone in heaven or on their way to heaven are saints, you, me, my deceased grandmother, Mary the mother of Jesus, Mother Teresa and Pope John Paul II.

As part of this family, you may ask your family and friends living here on earth to pray for you. Or, you may also ask the Blessed Virgin Mary, Saint Andrew, or your deceased grandmother living in heaven to pray for you.

Or you can go to their grave site and have a picnic with them.

Our friends and relatives in heaven can be closer to us than our friends and relatives across the country.

With love in Christ.

Answer 2

The early Church saw light in use in pagan rites. Lamps, candles, and fires were used to venerate the gods, the dead, and the emperor. The use was so pervasive that the Church was inhibited in using candles in its own rites. Christians attempted to avoid confusion and syncretism by confining candles to the practical matter of household illumination.

With the gradual ascendancy of the Church and the disappearance of paganism, the danger of pagan connotations subsided. Once the Church saw no danger in the use of light in worship, it saw the immense appropriateness of it.

WE find that by Jerome’s time, "In all the churches of the East lights are lit when the Gospel is to be read, even though the sun be rising, but the purpose is not to dispel the darkness but to give a visible sign of joy." When the meaning of the beeswax candle was pondered, particularly in the Middle Ages, a rich and detailed symbolism emerged. Christ had declared, "I am the light of the world" (John 9:5), and the candle’s light came to be the symbol for his presence.

The pale wax of the candle symbolizes Christ’s flesh, his sacred humanity. The wick, embedded in the center of the candle, represents his soul. The flame, as it burns down the wick, consumes the wax to give us light. It burns, expending itself, sacrificing itself, just as Christ sacrificed himself. The burning candle is aesthetically pleasing, and it gives a sweet aroma as it burns, another reminder of the presence of our Lord.

Realizing the value of the candle in its worship, the Church prescribes that candles be lit for Mass. They must be at least 51% beeswax.

THE wax produced by the honeybee is considered the sweetest and purist, the most appropriate for symbolizing the humanity of Christ.

It is produced by the bees actually consuming honey (honey itself is a symbol for the superlative in sweetness, the sweetness of the Word of God). Christ identifies himself as the Light of the World and he says in Luke 12:49, "I have come to light a fire on the Earth. How I wish the blaze were ignited!" A flame will spread to what it touches.

The candle also symbolizes Christ’s presence in the individual believer. The Easter Vigil shows this when the new flame is lit, blessed, and touched to the tapers held by members of the congregation, The light spreads from one to the next.

The newly baptized, the newly ordained, and the newly professed are given candles, and votive candles stand in for the believer at prayer. On the other hand, the extinguishing of a candle is found in ritual excommunication.

Answer 3

I'm a Catholic in the Northeastern US and have never heard of doing any of that. We typically go to church on All Souls day to remember the dead and pray for them.

I did find some information that it may have been an ancient way of the Aztecs and was merged into some areas where it intersected with the Catholicism of those people. It does not appear that it is as popular here in the US as it is abroad.

But as far as I can find out it is not an official recognized tradition of Catholicism.

http://www.azcentral.com/ent/dead/history/
http://www.trialsofgrizelda.com/harvest/all%20souls.htm
http://www.fisheaters.com/customstimeafterpentecost12ac.html

Answer 4

it is not a part of Catholic theology. like a lot of practices, it has made its way from the pagan tradition into the lives of religious tradition...

like Christmas trees, Easter bunnies, these were pagan traditions that are now a part of religious tradition.