Saint

In accordance to dictionary based definitions, a Saint is a person who is recognized as having attained a high level of holiness, however the Bible has a different definition. The word itself means “Holy” and is derived from the Latin “sanctus”. It is predominantly used within Christian religions, which have specific usages for the term depending on the denomination involved. The concept originates in early Greek Christian literature with the use of the word "hagios" (Greek άγιος meaning "holy" or "holy ones") and in the New Testament, where it is used to describe the followers of Jesus of Nazareth.^[1]

History

The concept of sainthood is rooted in the Judeo-Christian concept of the immortality of the soul. This belief postulates that, upon the death of the physical body, the soul of an individual is translated into some other plane of existence. From early days of Christianity, Paul the Apostle and others used the word "saint" 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 I Thessalonians 3:13). ^[2] As Christianity developed, the word "saint" became 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. Initially, other believers would gather at the grave of the venerated person, and celebrate the Eucharist there. The ceremony did take the form of a celebration, as the individual was remembered with rejoicing and triumph. The first instance of such a ceremony recorded dates to the second century, with the annual celebrations at the grave of Polycarp.^[3] From the beginning of Christianity, Christians sought the intercession of their departed friends and relatives. This quickly extended to those individuals regarded as saints. Rather quickly, the saints' intercession was sought more frequently than that of one's own departed friends. Bishops and martyrs tended to be the most frequently venerated people during these early years. Examples of such earlier requests for intercession can be found in the Catacombs of Rome.^[4]

Shortly thereafter, another type of person began to be recognized as a saint. This was the anchorite or hermit, of the type of Anthony of Egypt. Although they did not die in the gross physical sense, they did resolve to die to the pleasures of the world, making them a form of effective martyr. Subsequently, after the formation of monasteries, other people more often 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 people who came to be regarded as saints, various terms began to be used to help differentiate between the various types of people were regarded as saints. In addition to the existing bishop, martyr, and hermit, Virgin and Matron for women, Confessor, Abbott and Abbess, Priest, and other words began to be used. Over time, the various churches have gone on to create additional such terms to assist in differentiating the ever-increasing number of saints.

Within the Roman Catholic tradition, a formal process of canonization developed for identifying individuals as saints. Within 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

There are more than 10,000 Roman Catholic saints.[1]^{[citation needed]} 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 canonized (officially recognized) 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 canonization) but who may nevertheless generically be referred to as saints (lowercase 's'). Anyone in heaven is, in the untechnical sense, a saint. Unofficial devotions to thus-far non-canonized 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.

Canonization

This particular form of recognition formally allows the person so canonized to be listed in the official Litany of the Saints during Mass. Formal canonization 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 beatified and given title of "Blessed." At a minimum of 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 canonizes the saint.

Eastern Orthodoxy

File:Icon 01029 Sobor Prepodobnyh Pecherskih.jpg

An icon depicting Eastern Orthodox saints

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 and 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.

Protestantism

In many Protestant churches, the word is used more generally to refer to anyone who is a Christian. This is similar in usage to Paul of Tarsus's numerous references in the New Testament of the Bible. In this sense, anyone who is within the Body of Christ (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.

High church Anglicans and Episcopalians use the term "saint" similarly to the manner in which other Catholics use it. However, some Anglicans and Episcopalians are arguably more influenced by Protestant thought, and regard saints in a less strict or specific sense.

There are some groups which are generally classified as Protestants who do not accepted 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, as they believe all of the departed are in soul sleep under the final resurrection on Judgement Day.

Anglican#Catholic and Reformed

See also: Priesthood of all believers

Anglicanism

Main article: Saints in 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 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 many Anglicans ask the prayers of the saints, and seek to live with them in the communion of saints.

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 Mormon church from the ancient Christian church.

Restorationism

Restorationists believe that the souls of the dead are asleep, and will not awaken until the Last Judgment, so they do not accept the mainstream Christian belief that saints are in heaven.

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.

Hindus recognize certain individuals as mahatma and paramahamsa. However, modern use of these terms has been strongly influenced by Theosophy. Buddhists hold the Arhats in special 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.^[5]

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 Gnostic saints are examples of such.

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 0879738936
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 978-0-140-51312-4.
^ Attwater, Donald and Catherine Rachel John. Dictionary of Saints, page 2. London:Penguin Books, 3rd ed., 1995. ISBN 978-0-140-51312-4.
^ Attwater, Donald and Catherine Rachel John. Dictionary of Saints, page 2. London:Penguin Books, 3rd ed., 1995. ISBN 978-0-140-51312-4.
^ Michael Gilsenan (1973). Saint and Sufi in Modern Egypt. Oxford. ISBN 0198231814.

External links

Saints & Angels (catholic.org)
Internet Medieval Sourcebook - Saint's Lives (fordham.edu)
Vaishnava Saints (vrindavan.org)
Patron Saints (scborromeo.rg)
Saint of the Day (americancatholic.org)
The Bollandists Specialists in hagiography

[1] 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.

[2] Attwater, Donald and Catherine Rachel John. Dictionary of Saints, page 1. London:Penguin Books, 3rd ed., 1995. ISBN 978-0-140-51312-4.

[3] Attwater, Donald and Catherine Rachel John. Dictionary of Saints, page 2. London:Penguin Books, 3rd ed., 1995. ISBN 978-0-140-51312-4.

[4] Attwater, Donald and Catherine Rachel John. Dictionary of Saints, page 2. London:Penguin Books, 3rd ed., 1995. ISBN 978-0-140-51312-4.

[5] Michael Gilsenan (1973). Saint and Sufi in Modern Egypt. Oxford. ISBN 0198231814.

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