According to the Bible, a saint is one who is sanctified (cf. 2 Chron. 6:41). The early Christians were all called
saints. (Heb. 13:24; Jud. 1:3; Phile. 1:5, 7) Over time, the traditional usage of the term saint came to refer to a person
who is recognized as having attained a certain level of holiness. It is
used within Christianity, with definitions varying by denomination, but English-language publications will sometimes use saint to describe a
revered person from another religion. The word itself means “holy” and is derived from the Latin sanctus. The concept
originates in early Greek Christian literature with the use of the word hagios (Greek άγιος meaning “holy” or “holy one”) and in the New
Testament, where it is used to describe the followers of Jesus of Nazareth.[1] The use of saint in popular culture denotes a simple
feeling of thanks and respect for their efforts.
History
The concept of sainthood is rooted in the Judeo-Christian belief aligning one’s motives and actions are with the “will of God”
makes one more perfect and holy, and that it is possible in life to approach perfection. From early days of Christianity,
Paul the Apostle and others used the word agios (“holy”) to refer not only to
all living believers (as in Philippians 4:21-22 or Revelation 20:9) but, at times, also to those in heaven (as in 1 Thessalonians 3:13). [2] As
Christianity developed, the word saint came to be used more commonly to designate specific individuals who were held to be
exemplars of the faith, and who were commemorated or venerated as an inspiration to other Christians. Initially, the term was
used to describe those who had been martyrs for the faith. Other believers would gather at the
martyr’s grave, and celebrate the Eucharist there. The ceremony took the form of a joyful,
triumphant celebration. The first recorded instance of such ceremonies is the annual celebrations at the grave of
Polycarp in the second century.[3] From the beginning of Christianity, Christians prayed to departed friends and relatives to
intercede on their behalf, and such prayers were soon extended to those regarded as saints.
Rather quickly, the saints' intercession was sought more frequently than that of departed personal friends. Bishops and martyrs tended to be the most frequently venerated during these
early years. Examples of early requests for intercession can be found in the Catacombs of
Rome.[3]
Shortly thereafter, another type of saint became recognized. This was the anchorite or
hermit, of the type of Anthony of Egypt. Although
hermits did not die in the physical sense, they did resolve to die to the pleasures of the world, making them effective martyrs.
Subsequently, after the formation of monasteries, monks came under consideration as saints.
When convents were formed, nuns began to be canonized. Also, outstanding laymen became more
frequently considered as saints.
To assist in the differentiation of the various kinds of saints, terms were invented to differentiate between them. In
addition to the existing bishop, martyr, and hermit, Virgin and Matron for women, Confessor, Abbott
and Abbess, Priest, and other words were added. Since then,
churches have created additional such terms to assist in differentiating the ever-proliferating types.
Within the Roman Catholic tradition, a formal process of canonization developed for identifying individuals as saints. Within Orthodox tradition, some saints are
universally recognized, while others are defined and remembered only by local churches.
Within some Protestant traditions, saint is also used to refer to any born-again Christian.
Abbreviation for the term Saint is usually “St”; in
cases where multiple Saints are referenced “SS.” is the norm.
Christianity
Roman Catholicism
Saints of the Roman Catholic church.
There are more than 10,000 Roman Catholic saints.[1] The older term for saint is martyr, meaning someone who would rather die
than give up their faith, or more specifically, witness for God. However, as the
word martyr took on more and more the meaning of "one who died for the Faith," the term saint, meaning holy, became more
common to describe the whole of Christian witnesses, both martyrs and confessors. The Catholic
Church teaches that it does not, in fact, make anyone a saint. Rather, it recognizes a saint. In the Roman Catholic church, the title of Saint - with a capital 'S' - refers to a person who has been
formally canonised (officially recognised) by the Church.
Also, by this definition there are many people believed to be in heaven who have not been
formally declared as Saints (most typically due to their obscurity and the involved process of formal canonisation) but who may
nevertheless generically be referred to as saints (lowercase 's'). Anyone in heaven is, in the technical sense, a saint.
Unofficial devotions to thus far uncanonised saints do exist in certain regions.
The veneration of saints, in Latin, cultus, or the cult of the saints,
describes a particular popular devotion to the saints. Although the term "worship" is often
used, it is intended in the old sense meaning to honor or give respect (dulia). Divine Worship is properly reserved only for God
(latria) and never to the Saints. In Roman Catholic theology, since God is the God of the Living, then it follows that the saints
are alive in Heaven. As "special friends of God" they can be asked to intercede or pray for those still on earth. A saint may be
designated as a patron saint of particular causes or professions, or invoked against
specific illnesses or disasters. They are not thought to have power of their own, but only that granted by God. Relics of saints are respected in a similar manner to holy images and icons.
Once a person has been declared a saint, the body of the saint is considered holy. The remains of saints are called holy
relics and are usually used in Churches. The saints' personal belongings may
also be used as relics. Some of the saints have a symbol that represents their life.
Canonisation
-
This particular form of recognition formally allows the person so canonised to be listed in the official Litany of the Saints during Mass. Formal canonisation is a
lengthy process often taking many years, even centuries. The first step in this process is an investigation of the candidate's
life, undertaken by an expert. After this, the report on the candidate is given to the bishop of the area and more studying is
done. It is then sent to the Congregation for the Causes of Saints in Rome. If they approve it, then the person may be granted
the title of "Venerable", further investigations may lead to the candidate's beatification and given title of "Blessed." At a
minimum, three important miracles are required to be formally declared a saint. The Church, however, places special weight on
those miracles or instances of intercession that happened after the individual died and which
are seen to demonstrate the saint's continued special relationship with God after death. Finally, when all of this is done the
Pope canonises the saint.
Eastern Orthodoxy
- Further information: Glorification
In the Eastern Orthodox Church a Saint is defined as anyone who is in
Heaven, whether recognized here on earth, or not. By this definition, Adam & Eve, Moses, the various Prophets, the Angels and Archangels are all given the title of "Saint".
Orthodox belief considers that God reveals his Saints through answered prayers
and other miracles. Saints are usually recognized by a local community, often by people who directly knew them. As their
popularity grows they are often then recognized by the entire church. The formal process of recognition involves deliberation by
a synod of Bishops. If successful, this is followed by a service of Glorification in which the Saint is given a day on the
church calendar to be celebrated by the entire church. This does not however make the person a saint; the person already was a
saint and the Church ultimately recognized it.
It is believed that one of the ways in the holiness (saintliness) of a person is revealed is through the condition of their
relics (remains). In some Orthodox countries (such as Greece, but not in Russia) graves are often reused after 3 to 5 years
because of limited space. Bones are washed and placed in an ossuary, often with the person's
name written on the skull. Occasionally when a body is exhumed something miraculous is reported as having occurred; exhumed bones
are claimed to have given off a fragrance, like flowers, or a body is reported as having remained free of decay, despite not
having been embalmed (traditionally the Orthodox do not embalm the dead) and having been
buried for some years in the earth.
The reason relics are considered sacred is because, for the Orthodox, the separation of body and soul is unnatural. Body and
soul both comprise the person, and in the end, body and soul will be reunited; therefore, the body of a saint shares in the
“Holiness” of the soul of the saint. As a general rule only clergy will touch relics in order to
move them or carry them in procession, however, in veneration the faithful will kiss the
relic to show love and respect toward the saint. Every altar in every Orthodox church contains
relics, usually of martyrs. Church interiors are covered with the Icons of saints.
Because the Church shows no true distinction between the living and the dead (the Saints are considered to be alive in
Heaven), saints are referred to as if they were still alive. Saints are venerated but not worshipped. They are believed to be
able to intercede for salvation and help mankind either through direct communion with God, or by personal intervention.
When a person is baptized in the Orthodox Church, he or she is given a new name, always the name of a saint. Regardless of the
name a person was born with, the person begins to use his saint's name as his own during Communion, to help indicate that through his baptism the person has begun his life anew. This saint becomes
one's personal patron, and his saint's day is also celebrated as a personal holiday.
Anglicanism
-
In the Anglican Church, the title of Saint - with a capital 'S' - refers to a
person who has been elevated by popular opinion as a pious and holy person. The saints are seen as models of holiness to be
imitated, and as a 'cloud of witnesses' that strengthen and encourage the believer during his or her spiritual journey (Hebrews 12:1). The saints are seen as elder brothers and sisters in Christ, and it is reasoned by some Anglicans that
just as believers may ask their living brothers and sisters on earth for intercessory [prayer], the prayers of the saints thought
to be in Heaven can be requested as well.
Official Anglican creeds recognise the existence of the saints in heaven. Although Article XXII of
Anglicanism's Articles of Religion "Of Purgatory" condemns "the Romish Doctrine concerning...(the) Invocation of Saints"; in practice, some
Anglicans, particularly Anglo-Catholics, ask the prayers of the saints, and seek to live with them in the communion of saints.
Anglican Catholics understand sainthood in a more orthodox way, often praying for intercessions from the saints and celebrating their feast days.
Protestantism
In many Protestant churches, the word "Saint" is used more generally to refer to anyone
who is a Christian. This is similar in usage to Paul's numerous
references in the New Testament of the Bible. In this sense, anyone who is within the Body of
Christ (i.e., a professing Christian) is a 'saint' because of their relationship with Jesus. Because of this, many
Protestants consider prayers to the saints to be idolatry or even necromancy.
There are some groups which are generally classified as Protestants who do not accept the idea of the communion of saints. These groups, which are often more specifically referred to as Restorationists, do not believe in the efficacy of the intercession of saints. This is primarily due to
two distinct, but opposing beliefs found within the various "Restorationists". Some believe all of the departed are in
soul sleep until the final resurrection on
Judgment Day. Others believe that the departed go to either Paradise or Tartarus, to await the day in which the living and
the dead are judged.
High church Lutherans may use the term "saint"
similarly to the manner in which other Catholics use it.
- Further information: Priesthood of all believers
Latter-day Saints
The beliefs of members of The Church of Jesus Christ of
Latter-day Saints with regard to saints are similar to the Protestant tradition described above. In the New Testament the
saints are all those who by immersion baptism have entered into the Christian covenant. Therefore members refer to themselves as
"Latter-day Saints", or simply "Saints", most often among themselves. The qualification "Latter-Day" Saints refers to the
doctrine that members are living in the "latter days" before the second coming of Jesus Christ, to
distinguish the modern church from the ancient Christian church.
The term "Latter-Day" is commonly used in reference to The
Church of Jesus Christ of Latter-Day Saints, or the Mormon Church.
Santeria - Voodoo
The veneration of Roman Catholic saints
forms the basis of the Cuban Santería religion. In Santería, saints are syncretised with Yoruban deities, and are equally worshipped in
churches (where they appear as saints) and in Santería religious festivities, where they appear as deities (orishas); however, this practice is condemned by the Roman Catholic
Church.
Santeria, Haitian Vodou, Brazilian Umbanda and other similar
religions adopted the Roman Catholic Saints, or the images of the saints, as representations of their own spirits/deities or
'Orishas' in Santeria and 'Lwa' in Vodoun. Although there are many similarities between Vodoun and Santeria, they are different
in respect to origin and language (Vodou is French, Santeria is Spanish). The adoption of Catholic Saints was fairly common in
the religions that were adapted by the slaves in the New World. It can be understood as a more recent example of the absorption
of pre-Christian elements into European "Catholicism". Different regions of the world where Catholicism is practiced have varying
ways of practicing their faith.
Other religions
The concept of sainthood developed in the Christian tradition. However, there are parallel concepts in other religions that
recognize certain individuals as having particular holiness (or enlightenment). Judaism speaks of a class of (unidentified)
individuals known as Tzadikkim.
There are individuals who have been described as being Hindu saints, most of whom have
also been more specifically identified by the terms Mahatma, Paramahamsa, or Swami, or with the titles Sri or Srila. However, modern use of these terms has been strongly influenced by Theosophy[citation needed]. Buddhists hold the Arhats and
Arahants in special esteem. Islam holds the hadrat in similar esteem. Perhaps a closer parallel would be the concept of sant or
bhagat found in North Indian religious tradition, although it should be noted that "sant" is
derived from the Sanskrit word for truth and is not a direct cognate of "saint". Major figures from across the religious
spectrum, including, Kabir, Raidas and Baba Farid are widely regarded as constituting a Sant tradition. Many of their mystical
compositions are incorporated in the Guru Granth Sahib. The term "Sant" is still
sometimes loosely applied to living individuals in the Sikh and related communities.
Anthropologists have also noted the parallels between the regard for some Sufi figures in
popular Muslim observance and Christian ideas of sainthood. In some Muslim countries there are shrines at the tombs of Sufi
"saints", with the observation of festival days on the anniversary of death, and a tradition of miracle-working. In some cases,
the rites are observed according to the solar calendar, rather than the normal Islamic lunar calendar.[4]
While there are parallels between these (and other) concepts and that of sainthood, it is important to remember that each of
these concepts has specific meanings within their given religion, and not all of those meanings are identical with the meaning of
the idea of sainthood. Also, several religions which are at times considered to be new
religious movements have taken to using the word, sometimes in cases where the people so named were not even Christians.
Some of the Cao Dai saints and Saints of
Ecclesia Gnostica Catholica are examples of such.
See also
Wikimedia Commons has media related to:
Bibliography
- Cunningham, Lawrence S. The Meaning of Saints. San Francisco: Harper & Row, 1980.
- Hawley, John Stratton, ed. Saints and Virtues. Berkeley: University of California Press, 1987.
- Hein, David. "Saints: Holy, Not Tame." Sewanee Theological Review 49 (2006): 204-17.
- Hein, David. "Farrer on Friendship, Sainthood, and the Will of God." In Captured by the Crucified: The Practical Theology
of Austin Farrer. Edited by David Hein and Edward Hugh Henderson. New York and London:
T & T Clark / Continuum, 2004. 119-48.
- O'Malley, Vincent J. "Ordinary Suffering of Extraordinary Saints", 1999. ISBN 0-87973-893-6
- Perham, Michael. The Communion of Saints. London: Alcuin Club / SPCK, 1980.
- Woodward, Kenneth L. Making Saints. New York: Simon & Schuster, 1996.
- Jean-Luc Deuffic (éd.), Reliques et sainteté dans l'espace médiéval [2]
References
- ^ F.W. Danker, et al., A Greek-English Lexicon of the New Testament and
other Early Christian Literature, 3rd edition (Chicago: University of Chicago Press, 2000), entry for άγιος esp. definition
2.d.β.
- ^ Attwater, Donald and Catherine Rachel John. Dictionary of Saints,
page 1. London: Penguin Books, 3rd ed., 1995. ISBN 978-0-14-051312-7.
- ^ a b Attwater & John (1995) page 2
- ^ Michael Gilsenan (1973).
Saint and Sufi in Modern Egypt. Oxford. ISBN 0-19-823181-4.
External links
== saints! ==
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