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TryingMyBest
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Does anyone here celebrate MartinMass? I know that's more of a Waldorfy thing but as far as I know the Waldorf traditions for Martinmass are based on Central European traditions.
I'm going to try to make lanterns with DD but don't think we'll walk them around the yard. I would feel a little silly all by ourselves.
Here's a link to one of my favorite blogs (Orthodox not Catholic) about celebrating St. Martin's Day. Link
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CrunchyMom
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We have made lanterns in the past . Now that we are members of a German heritage society and my children are involved in language classes there, they have made lanterns and learned traditional songs there, even taking part in a little pageant. So, I don't really do much at home.
I would be wary of buying any kits, books, or resources from a Waldorf provider, and some of the songs have wishy-washy pseudo-spiritual lyrics versus the ones with a more straight forward retelling of the story, but making lanterns seems much like carving a pumpkin, taken on its own. It is just one of those cultural crafts that children in Germany do, and whatever prompted its renewal, there is nothing I can see of new age influence in what my children have done even though their teachers are not Catholic. They also learn about St Nicholas and Three Kings Day since these are uniquely German/European rather than American holidays.
I must admit that it was sort of a relief to not have to decide whether we would celebrate it and have their native German teachers handle it  Certainly, it is a holy day for Catholics, but I think that if you regard the traditions as cultural (which is probably more accurate, just like more secular traditions surrounding Christmas or Easter) rather than religious or spiritual, there is little danger of foraying into anything questionable.
The little battery powered votives that are on sale now for Halloween are great for making the lanterns. 
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MaryM
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I don't have much time right now as we are heading out for the All Hallow's Eve events, but I will post more later. We have had St. Martin feast day celebration here with our homeschool group. We have made lanterns. Obviously we emphasis the Catholic-ness of this feast day. As you mention there were European traditions of Martinmas before Waldorf. I would love to see it recaptured from that association. Will post more and some history links later. Just no time now.
But as Lindsay posted, you do need to be cautious about the origins of the sites and stores out there, that would have the Waldorf influence and promotion.
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rftravis
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My parish in italy does a collection of used clothes to donate to the needy- a different cause each year, I think. At home we will tell his story. We save the lanterns for saint Barbara's feast because the parish has a procession with the fire department and lit candles :)
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cathhomeschool
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St. Martin is a Catholic saint, so celebrating his feast day is a very Catholic thing when viewed through the lens of our faith and done in keeping with the traditions of the Church. Martinmas is 'big' in Waldorf circles so of course we should be careful when researching and choosing where to purchase products. I am not German and we have no local St. Martin community festivities, so if I wanted to celebrate St. Martin in a big way (We've read stories and done coloring pages in the past.), we'd be starting from scratch. I would speak of a 'procession,' not a 'lantern walk' and I'd mention that processions were much more common years ago. I would remind my kids of the processions at our parish for Christ the King and Good Friday and of the Christmas procession in Tomie de Paola's Strega Nona -- all easy things that point back to our Catholic faith.
The Women of Faith and Family website has a nice page on St. Martin, including an excerpt from A Book of Feasts and Seasons by Joanna Bogle that explains the lantern tradition.
I'm also going to bump this old Martinmas thread with great ideas and links for celebrating St. Martin.
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MaryM
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Since St. Martin's feast falls on a Sunday this year so is bumped from the liturgical calendar, we are going to celebrate the eve on Saturday night and have a few families over for wine. Not new wine that I stomped myself...  but figured it was still a fun hospitality option. Wish we had a fire pit...
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MaryM
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Happy Martinmas eve...
Never really had a chance to get fully back to this (and I can't find my links I thought I'd saved), but am thinking of it tonight. The older thread that Janette bumped really has a lot of great info - the feast of St. Martin is really a very old and revered one in Catholic tradition. In that thread Jenn also points out lots of the symbolism of St. Martin that ties him to light and particularly as a light against the paganism in his time. It seems to me interesting that his feast has in many ways been hijacked by new age through Steiner/Waldorf considering St. Martin's efforts against paganism. That is why I think anything we can do to really go back and focus on the saint and how he points us to the light of Christ is a good thing.
In that vein bringing symbols of light into the celebration, whether they be bonfires or candles or lanterns is fitting. As Janette mentioned a procession is in keeping with Catholic tradition. Processions by candlelight are common in worship before or after Mass. St Martin's feast came at a time in the season when the nights were getting longer and coming earlier, so light would be a common part of those celebrations. Historically we see reference to lanterns as part of the feasts from the eve of All Saints through St. Martins. Different dates in different countries. These were typically lanterns carved from turnips (or other root vegetables) - considered the precursor to our modern "Jack-O'Lanterns." So it is unlikely that lanterns of Catholic tradition look anything like those used in Waldorf ceremonies. It is important to realize that in Waldorf festival celebrations they use light a lot and it symbolizes something very different than a Christian symbolism of light - for them it is "the divine spark within each of us" "the truth that lives within us" "the inner light of man" - so would offer caution about doing any ceremony or walk that has this as its element. Stick with the Catholic tradition.
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JennGM
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I know it's past Martinmas, but I've been having thoughts that I just wanted to share.
I really feel the feast of St. Martin of Tours is such a Catholic feast, that we need to take it back from the pagan celebrations. Medieval times was the height of his cult, but St. Martin has been such a great and popular saint since his death, which was the 4th century. He fought against persecution and paganism in his time--so we should invoke him to fight against these evils in our era.
He was the first saint to be canonized that was not a martyr. Today that doesn't mean much, but we have to realize in the early church ONLY martyrs were celebrated. So Martin is a big deal saint!
This is a Protestant site, but look how much Martin has influenced so many area Encyclopedia of St. Martin!
The book Martin of Tours: Soldier, Bishop, Saint by Regine Pernoud is fabulous, and gives a much larger picture of his life and influence, much more than the short picture of solider turned bishop.
Historically in the Latin Church Advent was 6 weeks long, and November 11 was the last huge feast day and the last harvest festival before the penitential season. I was going to say this was the Carnival or Fat Tuesday like Lent before going into Advent -- and then was confirmed tonight by reading the section on St. Martin from The Bad Catholic's Guide to Good Living: A Loving Look at the Lighter Side of Catholic Faith, with Recipes for Feasts and Fun by John Zmirak where he mentions that in Vienna their carnival begins November 11!
So happy feast of St. Martin's!
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DominaCaeli
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JennGM wrote:
| He was the first saint to be canonized that was not a martyr. Today that doesn't mean much, but we have to realize in the early church ONLY martyrs were celebrated. So Martin is a big deal saint! |
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I'm wondering what this means exactly--there were obviously non-martyr saints that lived before him (St. John, for one), and the formal canonization process didn't start until much later...so what does "first" mean? I'm genuinely interested because the whole Martinmas - Christmas fast idea is really intriguing to me. I'd love to learn more about him.
Oh, and Angela did a really nice write-up of her St. Martin's Day celebration on our blog--lots of fun!
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St. Ann
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JennGM wrote:
I know it's past Martinmas, but I've been having thoughts that I just wanted to share.
I really feel the feast of St. Martin of Tours is such a Catholic feast, that we need to take it back from the pagan celebrations. Medieval times was the height of his cult, but St. Martin has been such a great and popular saint since his death, which was the 3rd century. He fought against persecution and paganism in his time--so we should invoke him to fight against these evils in our era.
He was the first saint to be canonized that was not a martyr. Today that doesn't mean much, but we have to realize in the early church ONLY martyrs were celebrated. So Martin is a big deal saint!
This is a Protestant site, but look how much Martin has influenced so many area Encyclopedia of St. Martin!
The book Martin of Tours: Soldier, Bishop, Saint by Regine Pernoud is fabulous, and gives a much larger picture of his life and influence, much more than the short picture of solider turned bishop.
Historically in the Latin Church Advent was 6 weeks long, and November 11 was the last huge feast day and the last harvest festival before the penitential season. I was going to say this was the Carnival or Fat Tuesday like Lent before going into Advent -- and then was confirmed tonight by reading the section on St. Martin from The Bad Catholic's Guide to Good Living: A Loving Look at the Lighter Side of Catholic Faith, with Recipes for Feasts and Fun by John Zmirak where he mentions that in Vienna their carnival begins November 11!
So happy feast of St. Martin's!
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Thanks, Jenn!
Yes, Carnival does indeed begin on 11.11.! Last year was crazy - 11.11.11!!!! I never realized the connection to St. Martin.  The emphasis is totally shifted to the party festivities and losing any depth and meaning. I also notice that St. Martin's feast is becoming a purely children's feast unless you live in a Parish whose patron is St. Martin. I don't see the association to paganism here in my area, just lack of knowledge of the Faith. How much connection one has to Catholic tradition is very individual, and I see the tendency of placing St. Martin and St. Nikolaus in the same category as the american version of Santa Claus, as in "do you still believe in ...?"
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MaryM
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DominaCaeli wrote:
| I'm wondering what this means exactly--there were obviously non-martyr saints that lived before him (St. John, for one), and the formal canonization process didn't start until much later...so what does "first" mean? |
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Hopefully Jenn will answer. First, refers to earliest recognized in the liturgical calendar/public ecclesiastical honor, I think. And he is probably among the "first" - but was so popular and prominent he had a huge cult. And this would be for those after the apostolic age (which would keep St. John recognized as earlier non-martyr saint - as would be BVM)
And hopefully this Catholic Encyclopedia entry which discusses the history of recognition of saints - here addressing the "confessors" - will help.
Quote:
The worship of confessors — of those, that is, who died peacefully after a life of heroic virtue — is not as ancient as that of the martyrs. The word itself takes on a different meaning after the early Christian periods. In the beginning it was given to those who confessed Christ when examined in the presence of enemies of the Faith (Baronius, in his notes to Ro. Mart., 1 January, D), or, as Benedict XIV explains (op. cit., II, c. ii, n. 6), to those who died peacefully after having confessed the Faith before tyrants or other enemies of the Christian religion, and undergone tortures or suffered other punishments of whatever nature. Later on, confessors were those who had lived a holy life and closed it by a holy death in Christian peace. It is in this sense that we now treat of the worship paid to confessors.
It was in the fourth century, as is commonly held, that confessors were first given public ecclesiastical honour, though occasionally praised in ardent terms by earlier Fathers, and although an abundant rewards (multiplex corona) is declared by St. Cyprian to be theirs (De Zelo et Livore, col. 509; cf. Innoc. III, De Myst. Miss., III, x; Benedict XIV, op. cit., I, v, no 3 sqq; Bellarmine, De Missâ, II, xx, no 5). Still Bellarmine thinks it uncertain when confessors began to be objects of cultus, and asserts that it was not before 800, when the feasts of Sts. Martin and Remigius are found in the catalogue of feasts drawn up by the Council of Mainz. This opinion of Innocent III and Benedict XIV is confirmed by the implicit approval of St. Gregory the Great (Dial., I, xiv, and III, xv) and by well attested facts; in the East, for example, Hilarion (Sozomen, III, xiv, and VIII, xix), Ephrem (Greg. Nyss., Orat. in laud. S. Ephrem), and other confessors were publicly honoured in the fourth century; and, in the West, St. Martin of Tours, as is gathered plainly from the oldest Breviaries and the Mozarabic Missal (Bona, Rer. Lit., II, xii, no. 3), and St. Hilary of Poitiers, as can be shown from the very ancient Mass-book known as "Missale Francorum", were objects of a like cultus in the same century (Martigny, Dictionnaire des antiquités chrétiennes, s.v. Confesseurs). |
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St. Ann wrote:
| I don't see the association to paganism here in my area, just lack of knowledge of the Faith. How much connection one has to Catholic tradition is very individual, and I see the tendency of placing St. Martin and St. Nikolaus in the same category as the american version of Santa Claus, as in "do you still believe in ...?" |
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I don't think that there is blatant paganism in the celebrations. Rather there is subtle (or sometimes not so subtle) New Age philosophy which comes from anthrophosopy. There are pagan roots to the New Age. That is what one should be aware and cautious of.
And I am seeing in cultural Catholic traditions that St. Martin is like St. Nicholas in many cultures (Belgium for example) - "Saint dressed as bishop visits the homes of children asking if they have been good and if the result of his inquiries is satisfactory, he throws down apples, nuts, and cakes. If not, he leaves a rod. Sometimes he does not appear, but children hang up stockings filled with hay and next morning find presents left but he saint in gratitude for the fodder provided for his horse.(from Christmas Comes Again, John Then, 1939).
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In Parsch's The Church's Year of Grace books I found these great comments/connections of light to St. Martin:
Quote:
| Before us stands a high priest, one of the most venerable in Church history; accordingly the Introit and Epistle have distinctive character. A proper Gospel shows us Martin as a "light of the Church" that illumines far and wide; it reminds us of the baptismal "light" in our soul. To keep this burning for the advent of the Bridegroom is our great duty. |
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No New Age personal inner light stuff here...only light always pointing us to light of Christ and our baptism.
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JennGM
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MaryM wrote:
DominaCaeli wrote:
| I'm wondering what this means exactly--there were obviously non-martyr saints that lived before him (St. John, for one), and the formal canonization process didn't start until much later...so what does "first" mean? |
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Hopefully Jenn will answer. First, refers to earliest recognized in the liturgical calendar/public ecclesiastical honor, I think. And he is probably among the "first" - but was so popular and prominent he had a huge cult. And this would be for those after the apostolic age (which would keep St. John recognized as earlier non-martyr saint - as would be BVM) |
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Sorry I haven't been able to answer in a jiffy. I used the wrong phrasing, as you are correct about the canonization process not starting until later. I was speaking of the cult of saints, the veneration. It has been said that Martin in the West, Nicholas in the East began the different class of saints, "Confessors", just like Mary mentioned.
While John the Apostle did not DIE a Martyr's death, he did suffer one. And he's in a different class of saints, Apostles (and Evangelist), so he doesn't really count.
Here is a quote from Regine Pernoud's book, Martin of Tours: Soldier, Bishop, Saint, p. 178, that expands this thought, emphasis mine:
Pernoud wrote:
The reader may be amazed by the great popularity of devotion to Saint Martin, but actually it is something else that ought to be surprising: the marvelous thing is that, in an age when sanctity tended to be identified with martyrdom, people recognized in Martin the traits of authentic holiness. With him the chapter on confessors of the faith began. Sulpicius Severus did not fail to state his views on this subject:
Although the character of our times has been such as not to afford him to opportunity of martyrdom, he none the less will share the martyr's glory. If it had been given to him to have a part in those struggles that were waged in the days of Nero and Decius (I call the God of heaven and earth to witness) he would have mounted of his own free will upon the rack or he would have flung himself spontaneously into the fire.
From that time on, besides the martyrs (or, rather, after them), the Church would honor those who, like Martin, "confessed their faith" in a striking way. Thus, in his day, people would celebrate the memory of Basil of Caesarea or of Athanasius.
Based on a quick overview of Martin's life, one might agree somewhat with Saint Brice (Brictio or Britius), who declared that there was nothing extraordinary about it: nothing reminiscent of those who had endured fire and the sword, nothing reminiscent, either, of the desert Fathers who sough out solitude and distinguished themselves by battling against ferocious, terrifying demons or by their astonishing ascetical practices, such as those of the stylites a little later on. Saint Martin, on the contrary, is --we might say-- an everyday saint. Above all he accepted life as it was presented to him: a soldier for as long as it was required of him; a bishop when he was elected to the office, whereas meanwhile he had done all that he could to remain in minor orders as a simple exorcist, not even daring to receive priestly ordination, convinced as he was of his unworthiness.
And perhaps that was precisely the most humble, the least visible form of holiness that he could practice. No one around him made any mistakes about it: it was precisely in his daily routine that he found God. In everyday life, with its lowly duties, its little conflicts, its modest gains.... |
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JennGM
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I'm not sure how Germany's Michaelmas customs have come to dominate here, as France is the first claim to fame for Martin.
Pardon me for the long quotes, but I thought this would give such a good taste at the expanse of his popularity. Again from Regina Pernoud's book:
Quote:
The feast of Saint Martin, November 11, was a holy day of obligation, and hence a holiday from work, until the end of the Middle Ages. It was celebrated likewise on July 4 as feast of "Saint-Martin-le-Boulliant", recalling the translation of Saint Martin's body to its eventual resting place. Later on other feasts would be instituted, celebrating on may 12 "the subvention", that is, the assistance offered by Saint Martin when the Normans were defeated in the year 903; this became the occasion for masquerades and also for a procession of the religious community at Marmoutier to the tomb of Saint Martin of Tours. Finally, there was "The Reversion of Saint Martin", December 13, which commemorated the return of the saint's relics after the Norman invasions; this feast was instituted by the Council of Tours in 912. As you see, Saint Martin's place in the liturgical calendar was very well established from olden times. We should also mention the feast of the Translation of the Head of Saint Martin, instituted by Pope John XXII in 1323. It was celebrated on December 1. Note also that, for a long time, the liturgical year used to begin on November 11; that was the first day of Advent, the penitential time of preparation for the Feast of Christmas.
In Tours, the place where Saint Martin's cape, or capella, was preserved, became so popular that it gave rise to a term that is now commonly used in French: chapelle, meaning "chapel".
This simple observation is enough to indicate the extraordinary diffusion of anything having to do with Saint Martin. For starters, consider his name in the French-speaking population. Glance at any yearbook, and you will find twice as many Martins as Duponts or Durands, not to mention those with the surnames Martineau, Martinez, Dammartin, etc. It is by far the most common name among the French, and the same goes for place names; it is said that some pages in the listing of the townships in France read like a litany of the saints. Now, of these townships, more than four hundred, located in all the provinces, bear the name of Saint Martin: Saint-Martin-Belle-Roche in the Saone area, Saint-Martin-de-Boscherville in Normandy, Saint-Martin-de-Londres in the region of Herault, Saint-Martin-de-Crau in Provence, Saint-Martin-du-Var in teh south of France, Saint-Martin-du-Bois in Anjou, Saint-Martin-des-Champs in Brittany, and Saint-Martin-les-Langres or Saint-Martin-l'Heureux in the east. As the patron of meadows, woods, or rivers, he is everywhere. And what can we say about the number of churches dedicated to him! In the nineteenth century, the historian Lecoy de la Marche counted 3,678 parishes in France alone; if you go over to the British Isles, you find 163 parishes, six of which are in the city of London alone; the count is 75 in Holland, 239 in Flanders, more than 100 in Hungary, 120 in [the former] Yugoslavia, and even more in Spain, Italy, and Germany.
"Whereever Christ is known, Martin is honored, Venantius Fortunatus exclaimed as early as the sixth century. In his day, the pilgrimage to Saint Martin of Tours was the most important one in France. |
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Interesting to MaryM will be the lengthy mention of the Pilgrimage to St. Martin's Tomb in a book regarding the Pilgrimage of Santiago de Compostela! there is a close relationship with the two, particularly the architectural preservation from the 7th century of both of them.
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St. Ann
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JennGM wrote:
I'm not sure how Germany's Michaelmas customs have come to dominate here, as France is the first claim to fame for Martin.
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My uneducated guess is the Kulturkampf in Germany, noting also the many, many St. Martin parishes especially in the diocese of Cologne (a city built by the Romans, so older than St. Martin himself...). The St. Martin traditions were in place and the more Bismarck tried to move in protestantism in Catholic areas , the more the Catholics celebrated their own traditions, even to try to spite the protestant government. Just take Carnival for instance...
In France the secularization wiped out so much. It makes me wonder, if the roots of the Faith were maybe not so deep??? The state of the Church in France is very sad.
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I don't know about France. The Huguenots were very destructive. There have been huge great saints from France.
But the French Revolution -- the Enlightenment, the post Revolution -- it has killed the Catholic culture, hasn't it? So sad.
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St. Ann
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2 years later... and noting my very short memory!
I am thinking that the role of Holy Relics plays a huge part in where a particular Saint is honored more. Cologne is Cologne because of the influential collection of Relics housed there.
For those who read German or just want to look at the different pictures, an informative website is here. Click on "Galerie" to view different depictions of St. Martin on stamps, coins, statues... "Rezepte" or recipes has a good list of food for the Feast.
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4Real Forums : Domestic Church
Topic: Martinmass?
