Official feasts used to be an important part of the human community. People would gather together to remember something sacred, express their faith and hope for the future, and / or just be together formally, recognizing each other as part of a shared community. Few things express the desire for shared companionship and social intimacy more than dining together. Sadly, the gathering together for feasting is increasingly a relic of the past – at least here in the West.
It need not be so! Today we will remember the ancient feasts.
The Feast Day of Michaelmas
This feast is a Christian religious celebration also known as the Feast of Saints Michael, Gabriel, and Raphael, the Feast of the Archangels, or the Feast of Saint Michael and All Angels. As the name indicates, it is a celebration of the Archangels of God. The name Michaaelmas is a shortening of Michael’s Mass.
In the the Northern Hemisphere, the feast is associated with the start of Autumn.
Michael, also called Saint Michael the Archangel, Archangel Michael and Saint Michael the Taxiarch, is an archangel and the warrior of God in Christianity, Islam, and Judaism. The earliest surviving mentions of his name are in third- and second-century BC Jewish works, often but not always apocalyptic, where he is the chief of the angels and archangels, and he is the guardian prince of Israel and is responsible for the care of the people of Israel. Christianity conserved nearly all the Jewish traditions concerning him, and he is mentioned explicitly in Revelation 12:7–12, where he does battle with Satan, and in the Epistle of Jude, where the archangel and the devil dispute over the body of Moses.
Old Testament and Apocrypha
The Book of Enoch lists Michael as one of seven archangels (the remaining names are Uriel, Raguel, Raphael, Sariel, Gabriel, and Remiel), who in the Book of Tobit “stand ready and enter before the glory of the Lord”. The fact that Michael is introduced implies the knowledge of him and the other named angels. He is mentioned again in the last chapters of the Book of Daniel, a Jewish apocalypse composed in the second century BC and set in the sixth, in which a man clothed in linen (never identified, but matching a description given to John in Revelation regarding the Alpha and Omega) tells Daniel that he and “Michael, your prince” are engaged in a battle with the “prince of Persia“, after which, at the end-time, “Michael, the great prince who protects your people, will arise”.
Enoch was instrumental in establishing the pre-eminent place of Michael among the angels and archangels, and in later Jewish works, he is said to be their chief, mediating the Torah (the Law of God), and standing at the right hand of the throne of God. In the traditions of the Qumran community, he defends or leads the people of God in the eschatological (i.e., end-time) battle. In other writings, he is responsible for the care of Israel (and he may be the “one like a son of man” mentioned in Daniel 7:13–14) and the commander of the heavenly armies; he is Israel’s advocate contesting Satan’s claim to the body of Moses; he intercedes between God and humanity and serves as High Priest in the heavenly sanctuary; and he accompanies the souls of the righteous dead to Paradise.
New Testament
The seven archangels (or four, as traditions differ but always include Michael) were associated with the branches of the menorah, the sacred seven-branched lampstand in the Temple as the seven spirits before the throne of God, and this is reflected in the Book of Revelation 4:5 (“From the throne came flashes of lightning, and rumblings and peals of thunder, and before the throne were burning seven torches of fire, which are the seven spirits of God” – ESV). Michael is mentioned explicitly in Revelation 12:7–12, where he does battle with Satan and casts him out of heaven so that he no longer has access to God as accuser (his formal role in the Old Testament). The fall of Satan at the coming of Jesus marks the separation of the New Testament from Judaism. In Luke 22:31, Jesus tells Peter that Satan has asked God for permission to “sift” the disciples, the goal being to accuse them, but the accusation is opposed by Jesus, who thus takes on the role played by angels, and especially by Michael, in Judaism.
Michael is mentioned by name for the second time in the Epistle of Jude, which is an impassioned plea for the believers to engage in battle against the incursion of the error. In verses 9–10, the author denounces the heretics by contrasting them with the archangel Michael, who, in disputing with Satan over the body of Moses, “did not presume to pronounce the verdict of ‘slander’ but said, ‘The Lᴏʀᴅ punish you!’”
According to rabbinic tradition, Michael acted as the advocate of Israel, and sometimes had to fight with the princes of the other nations (Daniel 10:13) and particularly with the angel Samael, Israel’s accuser. Their enmity dates from the time Samael was thrown from heaven and tried to drag Michael down with him, necessitating God’s intervention.
The idea that Michael was the advocate of the Jews became so prevalent that in spite of the rabbinical prohibition against appealing to angels as intermediaries between God and his people, he held a place in the Jewish liturgy: “When a man is in need he must pray directly to God, and neither to Michael nor to Gabriel.” Jeremiah addresses a prayer to him.
The rabbis declare that Michael entered into his role of defender at the time of the biblical patriarchs. Rabbi Eliezer ben Jacob said he rescued Abraham from the furnace into which he had been thrown by Nimrod (Midrash Genesis Rabbah xliv. 16). Some say he was the “one that had escaped” (Genesis 14:13), who told Abraham that Lot had been taken captive (Midrash Pirke R. El.), and who protected Sarah from defilement by Abimelech.
Michael prevented Isaac from sacrifice by his father by substituting a ram in his place. He saved Jacob, while yet in his mother’s womb, from death by Samael. He later prevented Laban from harming Jacob.(Pirke De-Rabbi Eliezer, xxxvi).
St. Michael weighing souls during the Last Judgement, Antiphonale Cisterciense (15th century), Abbey Bibliotheca, Rein Abbey, Austria
Michael was venerated as a healer in Phrygia (modern-day Turkey).
The earliest and most famous sanctuary to Michael in the ancient Near East was the Michaelion, also associated with healing waters. It was built in the early fourth century by Constantine the Great probably at Sosthenion (Modern Istinye on the European Shore of Bosphorus), on the site of an earlier temple called Apollo or less probably Hermes.(Chronographia,Ed.L.DINDORF.CSHB,Bonn,s.78,7-79,9)
Epiphanius of Salamis (c. 310 – c. 320 – 403) in his Coptic-Arabic Hexaemeron referred to Michael as a replacement of Satan. Accordingly, after Satan fell, Michael was appointed to the function Satan served when he was still one of the noble angels.
A painting of the Archangel slaying a serpent became a major art piece at the Michaelion after Constantine defeated Licinius near there in 324. This contributed to the standard iconography that developed of the Archangel Michael as a warrior saint slaying a dragon. The Michaelion was a magnificent church and in time became a model for hundreds of other churches in Eastern Christianity; these spread devotions to the Archangel.
In the fourth century, Saint Basil the Great‘s homily (De Angelis) placed Saint Michael over all the angels. He was called “Archangel” because he heralds other angels, the title Ἀρχαγγέλος (archangelos) applied to him in Jude 1:9. Into the sixth century, the view of Michael as a healer continued in Rome; after a plague, the sick slept at night in the church of Castel Sant’Angelo (dedicated to him for saving Rome), waiting for his manifestation.
In the sixth century, the growth of devotions to Michael in the Western Church was expressed by the feasts dedicated to him, as recorded in the Leonine Sacramentary. The seventh-century Gelasian Sacramentary included the feast “S. Michaelis Archangeli”, as did the eighth-century Gregorian Sacramentary. Some of these documents refer to a Basilica Archangeli (no longer extant) on via Salaria in Rome.
The angelology of Pseudo-Dionysius, which was widely read as of the sixth century, gave Michael a rank in the hierarchy of angels. Later, in the thirteenth century, others such as Bonaventure believed him to be Prince of the Seraphim, the first of the nine angelic orders. According to Thomas Aquinas (Summa Ia. 113.3), he is Prince of the last and lowest choir, the Angels.
Catholics often refer to Michael as “Holy Michael, the Archangel” or “Saint Michael”. He is generally referred to in Christian litanies as “Saint Michael”, as in the Litany of the Saints. In the shortened version said at the Easter Vigil, he alone of the angels and archangels is mentioned by name, omitting Saints Gabriel and Raphael.
In Roman Catholic teachings, Saint Michael has four main roles or offices. His first role is the leader of the Army of God and the leader of celestial forces in triumphing over the powers of Hell. He is viewed as the angelic model for the virtues of the “spiritual warrior”, his conflict with evil taken as “the battle within”.
The second and third roles of Michael in Catholic teachings deal with death. In his second role, he is the angel of death, carrying the souls of Christians to Heaven. Catholic prayers often refer to this role of Michael. In his third role, he weighs souls on his perfectly balanced scales, a common object he holds in art.
In his fourth role, Saint Michael, the special patron of the Chosen People in the Old Testament, is also Guardian of the Church. Saint Michael was revered by the military orders of knights during the Middle Ages. The names of villages around the Bay of Biscay reflect that history. Moreover, doubtless for the same motive he was considered the patron saint of a number of cities and countries.
Catholic tradition includes also elements such as the Prayer to Saint Michael, which specifically asks the saint to “defend” the faithful from evil. The Chaplet of Saint Michael consists of nine salutations, one for each choir of angels.
Sancte Míchael Archángele, defénde nos in próelio; contra nequítiam et insídias diáboli esto praesídium. Imperet illi Deus, súpplices deprecámur, tuque, Prínceps milítiae caeléstis, Sátanam aliósque spíritus malígnos, qui ad perditiónem animárum pervagántur in mundo, divína virtúte, in inférnum detrúde.
Translation:
Saint Michael the Archangel, defend us in battle. Be our protection against the wickedness and snares of the Devil. May God rebuke him, we humbly pray, and do thou, O Prince of the heavenly hosts, by the power of God, thrust into hell Satan, and all the evil spirits, who prowl about the world seeking the ruin of souls.
Eastern and Oriental Orthodoxy
The Eastern Orthodox accord Michael the title Archistrategos, or “Supreme Commander of the Heavenly Hosts”. The Eastern Orthodox pray to their guardian angels and above all, to Michael and Gabriel.
The Eastern Orthodox have always had strong devotions to angels. In contemporary times, they are referred to by the term of “Bodiless Powers”. A number of feasts dedicated to Archangel Michael are celebrated by the Eastern Orthodox throughout the year.
Archangel Michael is mentioned in a number of Eastern Orthodox hymns and prayer, and his icons are widely used within Eastern Orthodox churches. In many Eastern Orthodox icons, Christ is accompanied by a number of angels, Michael being a predominant figure among them.
In Russia, many monasteries, cathedrals, court and merchant churches are dedicated to the Chief Commander Michael; most Russian cities have a church or chapel dedicated to the Archangel Michael.
In Ukraine, the Archangel Michael is the patron saint of the capital city, Kyiv. He became popular since the time of Prince Vsevolod of Kievan Rus’.
While in the Serbian Orthodox ChurchSaint Sava has a special role as the establisher of its autocephaly and the largest Belgrade church is devoted to him, the capital Belgrade‘s Orthodox cathedral, the see church of the patriarch, is devoted to Archangel Michael (in Serbian: Арханђел Михаило / Arhanđel Mihailo).
The place of Michael in the Coptic Orthodox Church of Alexandria is as a saintly intercessor. He is the one who presents to God the prayers of the just, who accompanies the souls of the dead to heaven, who defeats the devil. He is celebrated liturgically on the 12th of each Coptic month. In Alexandria, a church was dedicated to him in the early fourth century on the 12th of the month of Paoni. The 12th of the month of Hathor is the celebration of Michael’s appointment in heaven, where Michael became the chief of the angels.
Protestants recognize Michael as an archangel. The Anglican and Methodist traditions recognize four archangels: Michael, Raphael, Gabriel, and Uriel. The controversial Anglican bishop Robert Clayton (d. 1758) proposed that Michael was the Logos and Gabriel the Holy Spirit. Controversy over Clayton’s views led the government to order his prosecution, but he died before his scheduled examination.
Michaelmas (/ˈmɪkəlməs/MIK-əl-məs; also known as the Feast of Saints Michael, Gabriel, and Raphael, the Feast of the Archangels, or the Feast of Saint Michael and All Angels) is a Christian festival observed in many Western Christian liturgical calendars on 29 September, and on 8 November in the Eastern Christian traditions. Michaelmas has been one of the four quarter days of the English and Irish financial, judicial, and academic year.
In the fifth century, a basilica near Rome was dedicated in honour of Saint Michael the Archangel on 30 September, beginning with celebrations on the eve of that day. 29 September is now kept in honour of Saint Michael and all Angels throughout some western churches. The name Michaelmas comes from a shortening of “Michael’s Mass”, in the same style as Christmas (Christ’s Mass) and Candlemas (Candle Mass, the Mass where traditionally the candles to be used throughout the year would be blessed).
During the Middle Ages, Michaelmas was celebrated as a Holy Day of Obligation, but this tradition was abolished in the 18th century. In medieval England, Michaelmas marked the ending and beginning of the husbandman‘s year, George C. Homans observes: “at that time harvest was over, and the bailiff or reeve of the manor would be making out the accounts for the year.”
Because it falls near the equinox, this holy day is associated in the northern hemisphere with the beginning of autumn and the shortening of days. It was also one of the English, Welsh, and Irishquarter days, when accounts had to be settled. On manors, it was the day when a reeve was elected from the peasants. Michaelmas hiring fairs were held at the end of September or beginning of October. The day was also considered a “gale day” in Ireland when rent would be due, as well as a day for the issuing or settling of contracts or other legal transactions.
What do you eat for The Feast of Michaelmas?
The traditional meal for Michaelmas is a goose, also sometimes called a stubble-goose, which is eaten to protect against financial hardship for the next year. It is called a stubble goose due to fact it is fed on the stubble of the recent harvest. There is a saying that accompanies the practice of eating a Michaelmas goose:
“Eat a goose on Michaelmas Day, Want not for money all the year”.
Is this a theologically sound belief? Well… I will leave that for you to decide. The eating of a goose became associated with Michaelmas in Ireland. From wiki:
The association of geese with Michaelmas comes from a legend in which the son of an Irish king choked on a goose bone he’d eaten, and was consequently brought back to life by St. Patrick. The king ordered the sacrifice of a goose every Michaelmas in honour of the saint. The Irish Michaelmas goose was slaughtered and eaten on the day; they were also presented as gifts or donated to the poor. In parts of Ireland sheep were also slaughtered with tradition of the “St. Michael’s portion” donated to the poor. Poultry markets and fairs took place to sell geese as well as mutton pies. In Ulster, it was traditional for tenants to present their landlord with a couple of geese, a tradition dating back to Edward IV. There were differing methods across Ireland for cooking the goose, most generally using a heavy iron pot on an open hearth. In Blacklion, County Cavan, the goose was covered in local blue clay and placed at the centre of the fire until the clay broke, indicating the goose was cooked.
I have consulted with food.com for instructions on how to prepare a Michaelmas goose. It is actually somewhat difficult in some parts of the United States to obtain a goose, so if you want to partake, you’ll need to plan ahead a bit.
Ready In: 4hrs 45mins Ingredients: 23
INGREDIENTS
UNITS: US
10 lbs goose, with the liver reserved, goose neck, gizzard and heart
Cook the goose liver, neck, gizzard and heart in salted water, simmering for 20 minutes.
Strain and reserve stock.
Chop the liver for stuffing and set aside.
Discard the neck, gizzard and heart.
Peel and boil the potatoes until fork tender.
Cool and cut into chunks.
Blanch the salt pork in boiling water for 5 minutes, drain and dice fine.
Mix all the stuffing ingredients together and season very highly.
Put the stuffing into the breast cavity of the bird and secure the vent.
Place the bird in a roasting pan with a scant cup of the giblet stock.
Cover the bird with foil and roast in a hot oven preheated to 400 F for 30 minutes.
Lower heat to 350 F and cook for 20 minutes/lb.
(aprox 3 hours).
Baste at least twice during the cooking and add another scant cup of stock if the pan is running dry.
Remove the foil and roast an additional 15 minutes to allow the skin to crisp up.
In the 18th and 19th centuries onion sauce was always served with the goose.
To make the sauce: Cook the onions in the milk and water with the slice of turnip until soft.
Mash onion and mix with butter, nutmeg, salt and pepper.
Beat until smooth and add a little cream to finish.
Puddle sauce on plate or serve in small side dish.
TO MAKE THE APPLESAUCE:
Cook the apples in water until tender.
Sieve or mash them and add butter, sugar and a pinch each of nutmeg and salt.
Serve hot.
(May be made ahead and reheated) Served on the side with the goose.
What is a prayer to say on Michaelmas?
The feast also can include a prayer (such as the one below):
A Michaelmas Prayer:
Saint Michael the Archangel, defend us in battle; be our protection against the wickedness and snares of the devil. May God rebuke him, we humbly pray: and do thou, O Prince of the heavenly host, by the power of God, thrust into hell Satan and all the evil spirits who prowl about the world seeking the ruin of souls.
Amen.
When is this feast celebrated?
As was noted above, the feast is observed in many Western Christian liturgical calendars on 29 September, and on 8 November in the Eastern Christian traditions.
This is a holiday with a rich and lengthy tradition, not all of which I covered here. If you celebrate, I hope you have a wonderful time!
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