When the German Frankish king Charlemagne invaded and conquered parts of Eastern Germany, he compelled the conquered German king, Wittekind, to be baptized and to accept Christianity. Having no choice and seeing his life was at stake, this heathen ruler who knew little or nothing about Christ -- was forced into this "conversion." And with him his entire people. This policy brought complex problems. These pagans, who were usually baptized EN MASSE, were still pagans at heart. Even though they became nominal Christians, they still yearned for many of their heathen practices, which they were expected to discard...
Wittekind's Germans, now professing Christians, and other conquered pagans, had a profound influence on the ecclesiastical affairs of the church in the early 800's A. D. These barbaric and uncultured people brought with them many outright pagan practices and celebrations, Hallowe'en merely being one of many. They were fervent in clinging to their past ceremonies and observed them openly -- yet supposedly converted to Christianity. What was the church to do? Excommunicate them and thus reduce her membership? This she would not do. Was she to force them into discarding their heathen practices and adopt Italian or Roman ones? This, as she had learned in past times, was not possible.
There remained only one other way. Let the recently converted pagans keep certain of their heathen festivals, such as Hallowe'en or All Souls Day -- but label it "Christian." Of course the Germans were asked not to pray to their ancient pagan gods on this day. They must now use this day to commemorate the death of the saints. To make it easy for them, the Roman Church even CHANGED HER DATE of All Saints Day from May 13 to November 1st to satisfy the growing numbers of Germanic adherents. The Church understood the yearnings the Germans and others had for their old ways (Marx, Gerhard O. The Origin of Halloween. Plain Truth Magazine, October 1967).
Since the date was not original, and was even changed, All Saints' Day obviously never was an original apostolic practice.....
All Saints' Day is a souvenir of paganism, and it is sad that more and more Protestants are embracing it. The Bible warns about Mystery Babylon the Great, the mother of abominations (Revelation 17:5) and Protestants who understand their history realize that they consider the Church of Rome as their ancestor....
Did early Christians believe that they should pray to the dead for intercession for the lives, salvation, or their vocations?
No.
Here is some of what The Catholic Encyclopedia reports about this:
The Communion of Saints
(communo sanctorum, a fellowship of, or with, the saints).
The doctrine expressed in the second clause of the ninth article in the received text of the Apostles’ Creed: “I believe . . . the Holy Catholic Church, the Communion of Saints”. This, probably the latest, addition to the old Roman Symbol is found in:
the Gallican Liturgy of the seventh century (P.L., LXXII, 349, 597);
in some letters of the Pseudo-Augustine (P.L., XXXIX, 2189, 2191, 2194), now credited to St. Caesarius of Arles (c. 543);
in the “De Spiritu Sancto” (P.L., LXII, 11), ascribed to Faustus of Riez (c. 460);
in the “Explanatio Symboli” (P.L., LII, 871) of Nicetas of Remesiana (c. 400); and
in two documents of uncertain date, the “Fides Hieronymi”, and an Armenian confession. …
The communion of saints is the spiritual solidarity which binds together the faithful on earth, the souls in purgatory, and the saints in heaven in the organic unity of the same mystical body under Christ its head, and in a constant interchange of supernatural offices. The participants in that solidarity are called saints by reason of their destination and of their partaking of the fruits of the Redemption (1 Corinthians 1:2 — Greek Text). The damned are thus excluded from the communion of saints. The living, even if they do not belong to the body of the true Church, share in it according to the measure of their union with Christ and with the soul of the Church. St. Thomas teaches (III:8:4) that the angels, though not redeemed, enter the communion of saints because they come under Christ’s power and receive of His gratia capitis. The solidarity itself implies a variety of inter-relations: within the Church Militant, not only the participation in the same faith, sacraments, and government, but also a mutual exchange of examples, prayers, merits, and satisfactions; between the Church on earth on the one hand, and purgatory and heaven on the other, suffrages, invocation, intercession, veneration. These connotations belong here only in so far as they integrate the transcendent idea of spiritual solidarity between all the children of God. Thus understood, the communion of saints, though formally defined only in its particular bearings (Council of Trent, Sess. XXV, decrees on purgatory; on the invocation, veneration, and relics of saints and of sacred images; on indulgences), is, nevertheless, dogma commonly taught and accepted in the Church. …
But the complete presentation of the dogma comes from the later Fathers. After the statements of Tertullian, speaking of “common hope, fear, joy, sorrow, and suffering” (On Penance 9-10); of St. Cyprian, explicitly setting forth the communion of merits (De lapsis 17); of St. Hilary, giving the Eucharistic Communion as a means and symbol of the communion of saints (in Psalm 64:14), we come to the teaching of Ambrose and St. Augustine. (Sollier, Joseph. “The Communion of Saints.” The Catholic Encyclopedia. Vol. 4. New York: Robert Appleton Company, 1908)
So, from the above we see that the late second century writer Tertullian may have hinted about it, but that the earliest clear reference comes from Cyprian (who was a Greco-Roman bishop of Carthage in the mid-3rd century). Augustine promoted it.
Thus, this ‘dogma’ was not an original Christian practice."...https://www.cogwriter.com/all-saints-day-of-the-dead.htm
Wittekind's Germans, now professing Christians, and other conquered pagans, had a profound influence on the ecclesiastical affairs of the church in the early 800's A. D. These barbaric and uncultured people brought with them many outright pagan practices and celebrations, Hallowe'en merely being one of many. They were fervent in clinging to their past ceremonies and observed them openly -- yet supposedly converted to Christianity. What was the church to do? Excommunicate them and thus reduce her membership? This she would not do. Was she to force them into discarding their heathen practices and adopt Italian or Roman ones? This, as she had learned in past times, was not possible.
There remained only one other way. Let the recently converted pagans keep certain of their heathen festivals, such as Hallowe'en or All Souls Day -- but label it "Christian." Of course the Germans were asked not to pray to their ancient pagan gods on this day. They must now use this day to commemorate the death of the saints. To make it easy for them, the Roman Church even CHANGED HER DATE of All Saints Day from May 13 to November 1st to satisfy the growing numbers of Germanic adherents. The Church understood the yearnings the Germans and others had for their old ways (Marx, Gerhard O. The Origin of Halloween. Plain Truth Magazine, October 1967).
Since the date was not original, and was even changed, All Saints' Day obviously never was an original apostolic practice.....
All Saints' Day is a souvenir of paganism, and it is sad that more and more Protestants are embracing it. The Bible warns about Mystery Babylon the Great, the mother of abominations (Revelation 17:5) and Protestants who understand their history realize that they consider the Church of Rome as their ancestor....
Did early Christians believe that they should pray to the dead for intercession for the lives, salvation, or their vocations?
No.
Here is some of what The Catholic Encyclopedia reports about this:
The Communion of Saints
(communo sanctorum, a fellowship of, or with, the saints).
The doctrine expressed in the second clause of the ninth article in the received text of the Apostles’ Creed: “I believe . . . the Holy Catholic Church, the Communion of Saints”. This, probably the latest, addition to the old Roman Symbol is found in:
the Gallican Liturgy of the seventh century (P.L., LXXII, 349, 597);
in some letters of the Pseudo-Augustine (P.L., XXXIX, 2189, 2191, 2194), now credited to St. Caesarius of Arles (c. 543);
in the “De Spiritu Sancto” (P.L., LXII, 11), ascribed to Faustus of Riez (c. 460);
in the “Explanatio Symboli” (P.L., LII, 871) of Nicetas of Remesiana (c. 400); and
in two documents of uncertain date, the “Fides Hieronymi”, and an Armenian confession. …
The communion of saints is the spiritual solidarity which binds together the faithful on earth, the souls in purgatory, and the saints in heaven in the organic unity of the same mystical body under Christ its head, and in a constant interchange of supernatural offices. The participants in that solidarity are called saints by reason of their destination and of their partaking of the fruits of the Redemption (1 Corinthians 1:2 — Greek Text). The damned are thus excluded from the communion of saints. The living, even if they do not belong to the body of the true Church, share in it according to the measure of their union with Christ and with the soul of the Church. St. Thomas teaches (III:8:4) that the angels, though not redeemed, enter the communion of saints because they come under Christ’s power and receive of His gratia capitis. The solidarity itself implies a variety of inter-relations: within the Church Militant, not only the participation in the same faith, sacraments, and government, but also a mutual exchange of examples, prayers, merits, and satisfactions; between the Church on earth on the one hand, and purgatory and heaven on the other, suffrages, invocation, intercession, veneration. These connotations belong here only in so far as they integrate the transcendent idea of spiritual solidarity between all the children of God. Thus understood, the communion of saints, though formally defined only in its particular bearings (Council of Trent, Sess. XXV, decrees on purgatory; on the invocation, veneration, and relics of saints and of sacred images; on indulgences), is, nevertheless, dogma commonly taught and accepted in the Church. …
But the complete presentation of the dogma comes from the later Fathers. After the statements of Tertullian, speaking of “common hope, fear, joy, sorrow, and suffering” (On Penance 9-10); of St. Cyprian, explicitly setting forth the communion of merits (De lapsis 17); of St. Hilary, giving the Eucharistic Communion as a means and symbol of the communion of saints (in Psalm 64:14), we come to the teaching of Ambrose and St. Augustine. (Sollier, Joseph. “The Communion of Saints.” The Catholic Encyclopedia. Vol. 4. New York: Robert Appleton Company, 1908)
So, from the above we see that the late second century writer Tertullian may have hinted about it, but that the earliest clear reference comes from Cyprian (who was a Greco-Roman bishop of Carthage in the mid-3rd century). Augustine promoted it.
Thus, this ‘dogma’ was not an original Christian practice."...https://www.cogwriter.com/all-saints-day-of-the-dead.htm
