Saint
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For other uses, see Saint (disambiguation).
Saint is a term used to refer to someone who is a holy person. The term comes from the New Testament, where it is used to refer to all Christian believers. Over the years the term has grown to be used and accepted in other Christian, religious, and even secular contexts, to refer to those who are considered to be exceptionally virtuous or glorified in heaven. Hence a "saint" (cont. with sinner) is a (usually deceased) person whose life is regarded by a community as a good example, and their life story is remembered for sake of inspiring others.
Abbreviation for the term Saint is usually “St.” or “St”; in cases where multiple Saints are referenced SS. is the norm.
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[edit] Etymology
The term saint is derived from the Latin word "sanctus" meaning "holy" or "consecrated". This is a direct translation from the Greek word "άγιος" (hagios), also meaning "holy". In its original scriptural usage it simply means "holy" or "sanctified". In this form it can be applied to a "holy" person, a place (άγιον όρος; The Holy Mountain, Athos), a thing — such as Scripture itself (αγιογράφικα — "Holy Writing"), or even God (άγιον πνεύμα - The Holy Spirit). But very soon the early Christians began to using the term "Saint" more narrowly to refer to a specific, exemplary individual. (For a lexical explanation, see Liddel & Scott. [1])
The earliest known occurrence of άγιος as "Saint" seems to be in The Shepherd of Hermas, chapter 5 (or 13, depending on how chapters are counted), verse 2. "The Shepherd" was authored sometime in the second century.
[edit] Christianity
[edit] Roman Catholicism
| Stages of Canonization in the Roman Catholic Church |
|---|
| Servant of God → Venerable → Blessed → Saint |
It is important to note that Saints are not "worshipped" according to strict Christian terminology. Worship is reserved for God alone, whereas Saints are venerated (see veneration), respected, and viewed as role models.
The older term for saint is martyr, meaning witness, 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. 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 process includes a thorough investigation of the candidate for Sainthood. This investigation examines and confirms (or disproves) any number of visions or miracles attributed to candidate, or of the general holiness or specific good deeds that he or she may have done while alive. 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. 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 meant in the old sense meaning to honor or give respect (dulia). Divine Worship properly reserved only for God (latria) is never given 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 of Saints.
Once a person has been declared a Saint, the body of the Saint is considered holy. In past centuries, the remains of Saints were distributed as holy artifacts. In modern times, however, there is a growing trend to respect the body of a Saint, leaving it alone and buried. Some of the saints have a symbol that represents their life.
[edit] Ahistorical saints
Some Roman Catholic and Protestant theologians believe that many people venerated as Saints never actually existed. The polite term for such "Saints" is ahistorical. Sorting out exactly which Saints are ahistorical is difficult, because of the larger difficulty of proving a negative: the absence of independent records of a Saint's existence doesn't prove she or he never existed; indeed there are no specific records of the existence of many people who lived before the 20th century. The Acta Sanctorum (hagiographical work) of the Bollandists forms a major part of the historiography of named Saints.
There are a large number of Christian saints with what appear to be pagan names. Most likely they were pagans who converted to Christianity and subsequently became Saints. However, it is possible that some pre-Christian deities (especially in Rome's area) were accidentally adopted as saints. It is thought that some cults were “Christianized” in a fairly direct manner. The basis for this is usually a similarity of names. For example, it is now commonly asserted that some of the legends surrounding Saint Brigid were based on the Celtic goddess Brigid. The goddess was popular long before Christianity reached Ireland. Another possibility is the melding of the actual life of the Saint with myths related to pre-Christian gods and heroes (see Comparative religion). There are some striking parallels to the events portrayed in the lives of certain saints and fables such as Androcles and the Lion.
[edit] Eastern Orthodox
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. The formal recognition of Saints can happen after they have already been recognized by local communities. Many local saints are not recognized by the entire Orthodox 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 was the case with the sainthood of Tsar Nicholas II of Russia and his family. The members of the Royal family were recognized as martyrs by the Russian Orthodox Church Abroad in 1981. Believers in Russia began to pray to the Tsar and his family. Miracles were reported, including a 'miraculous icon' which prompted an immediate local glorification. In 2000, the Tsar and his family were officially Glorified by the Russian Orthodox Church.
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. This saint becomes one's personal patron, and his saint's day is also celebrated as a personal holiday.
[edit] 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 this sense, anyone who is within the Body of Christ (a born-again believer) is “Holy” because of their relationship with Jesus. A number of Protestant Churches believe that the dead will not rise until the Last Judgment, so they do not accept the Catholic/Orthodox belief that saints are in heaven. Indeed some consider prayers to the saints to be idolatry or necromancy. However, high-church Anglicans and Episcopalians use the term "saint" similarly to the manner in which other Catholics use it. However, it is worth noting that Anglicans and Episcopalians are arguably non-Roman Catholics with much influence from protestant thought. Anglican#Catholic_and_Reformed
- See also: Priesthood of all believers
[edit] 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. Some Anglicans ask Saints to intercede with the Lord Christ. In invoking the saints, the faithful are thought to give glory to God. 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. The practice, however, is technically forbidden by Article XXII of Anglicanism's Articles of Religion as being without Biblical foundation, however, this has effectively fallen out of practical use.
[edit] 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.
[edit] Islam
Traditionally, Islam has had a central place for saints within its cosmology and saints [Arabic: awliya' — literally, "Friends of Allah" (singular: wali)] are mentioned in verses of the Qur'an. Although there is no formal canonization process in Islam, there do exist traditions of the Prophet (hadith) and sayings of the scholars of Islam about what the qualities of a true saint are. These include soundness of faith (aqidah), a strict adherence to the Prophetic traditions (sunnah) and Shar'iah Law, an upright moral character, the performance of charismatic marvels (Ar.: karamat) and, crucially, the acknowledgement by consensus of the orthodox that the person is a saint, i.e. if the Muslim masses consider someone a Saint, he or she is one. Theoretically a saint is said to have the ability to perform any miracle the Prophet performed. There is also a spiritual hierarchy of saints in Islam, with the Kutb or Ghawth (Pole or Succour) at the apex. This hierarchy is detailed in the work of the great Andalusian Sufi Muhyuddin Ibn Arabi, who is considered one of the great Saints of Islam, as well as many others. Indeed, amongst orthodox, traditional Muslims, those referred to as Sufis by Orientalist scholars of Islam are considered Saints and the two terms are virtually synonymous. The veneration of saints and tombs or shrines in Islam is very widespread and includes all geographical areas of the Muslim world, including the conservative Arabian peninsula. Saints are believed to have the power of intercession with God (Allah), and thus the ability to perform miracles and to give power or blessings known as barakah.
In most Muslim countries there are religious festivities associated with saints, such as Urs festivals in India and Pakistan, and the annual Mawlid in Egypt. A great Urs is held yearly in the valley of MohraSharif, where great saints are believed to still live. During this festival, the local saint(s) is/are venerated, and blessings are expected. Believers are nevertheless careful to distinguish between the blessings of the prophets (particularly Moses, Jesus, and Muhammad) and those of the saints.
Saints are an important component of popular Islam and are associated with Sufism, which includes many of the mystical branches of Islam. Sufism has several orders with precepts (tarika) for students (murid) who seek to follow the teachings of a saint. Although saints are acknowledged by many sufis, Sufism distances itself from the more animistic and cultic aspects of the veneration of saints, which includes, as in popular Christianity, all types of religious paraphernalia and popular rituals.
[edit] Judaism
The closest notion in Judaism is the tzadik, or a "righteous one". The Talmud says that at any time at least 36 tzaddikim are living among us; they are anonymous, but it is for their sake that the world is not destroyed.
[edit] Hinduism
Saints are recognized in Hinduism although it does not require canonization or similar formal process to acknowledge a person as one. Generally a holy or saintly person is referred to as a mahatma, paramahamsa, or swami, or given the prefix Sri or Srila before their name.
- Jagadguru Mahaprabhu Shri Vallabhacharya, a great saint who was the follower of Vishnuswami Sampradaya (Vaishnavism). He proved the principle of "Shuddha Adwaita Brahmavada" meaning pure adwaita Brahmavada based on Veda. He showed the path of devotion to the world and taught that in this time of "Kaliyuga" self-less surrender to the lotus feet of Lord Krishna is the only thing a soul should do.
- Chaitanya Mahaprabhu (1486–1534), famous Bengali Saint known for his ecstatic devotion to Krishna. Original founder of the modern Hare Krishna movement.
- Jagadguru Kripalu Ji Maharaj, the founder of the Jagadguru Kripalu Parishat, an organization which propagates Raganuga Bhakti, a form of selfless devotional practise and loving service to Radha Rani and Lord Krishna
- Paramahansa Yogananda (January 5, 1893 — March 7, 1952), a modern day saint who brought the spiritual science of Kriya Yoga to the west, successfully disseminating eastern wisdom all over North America and Europe, and personally initiating many thousands of spiritual aspirants. Disciple of Sri Yukteswar Giri.
- Raghavendra Swami, one of the most famous Hindu saints was believed to have performed miracles during his lifetime and continues to bless his devotees. He espoused Vaishnavism monotheism (worship of Vishnu as Supreme God) and Dvaita philosophy.
- Shri Ramakrishna Paramahamsa
- Bhagawan Ramana Maharshi
- Chandrashekarendra Saraswati (Sage of Kanchi) (1894–1994) Jagadguru Sankaracharya of Kanchi Kamakoti Peetham. Revered by many as an avatara of Adi Sankara [2]
- Akkalkot Niwasi Shree Swami Samarth (around 1275 A.D) considered to be the Guru of Great Saints, supposed to be the direct manifestation of the supreme power - God.
- Shirdi Sai Baba (c. 1838 - October 15, 1918) was an Indian fakir/guru who is regarded by his Hindu and Muslim followers as a saint.
- Tukaram was a great saint who was believed to have performed miracles and was a devotee of Krishna.
- Sant Shiri Nunuram Sahib (1898–1973), a great saint whose aashram is situated in Islamkot city of Sindh Province in Pakistan.[3]
The "Sant" term is derived from the Sanskrit sat (सद) (truth, reality) has overlapping usages, its root meaning being "one who knows the truth" or "one who has experienced Ultimate Reality". It differs from the false cognate "Saint" as it is often translated. The term Sant has taken on the more general ethical meaning of "good person", but is assigned specifically to the poet-sants of medieval India.[1]
See also sant and Hindu Gurus and Saints
[edit] Buddhism
The Dharma or path of purification as outlined by the Buddha leads the disciple eventually to the status of an ariya, a noble-hearted person, of which there are four levels of increasing sanctity and holiness. These are, Sotāpanna or "stream-winner"; Sakadāgāmī or "once-returner"; Anāgāmī or "non-returner"; and finally Arhat (Arahant) or "Worthy One" – a human being who is free from all defilements. Arhats are those who attain Nibbāna. The term Buddha is used for someone who rediscovers the four noble truths and teaches others about it. Arhat is frequently used as an epithet of Buddha Gotama and his enlightened disciples in the liturgy of Theravāda Buddhism.
In the development of Mahāyāna Buddhism the arhat ideal as the goal of the religious life was replaced with that of the Bodhisattva.
[edit] Other religions
In many of the more obscure religions of the world, a saint is a man or a woman who has a direct personal link or connection with God and who can put a person on the way back to God. Many gurus overtly or covertly claim to be saints, which followers may believe to be true, even if the objective evidence doesn't match a formal definition of a saint.
[edit] 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" — although with Santeria and Vodoun the native religion seems to be more dominant. Different regions of the world where Catholicism is practiced have varying ways of practicing their faith.
The Catholic Church has not always condemned the practices of these "religions" or sub-sects (although there were brief local movements against Vodoun by the Church in Haiti). Perhaps the adoption of the Catholic saints is more of a testament to the durability and adaptability of religions like Vodoun. It is remarkable that Vodoun practitioners can consider themselves Catholic and Vodounists at the same time. Perhaps it is more realistic to say that elements of Catholicism were adapted into Vodoun and Santeria.
[edit] See also
- Calendar of saints
- Catholic calendar of saints
- Communion of Saints
- Congregation for the Causes of Saints
- List of saints
- List of canonizations
- Martyrology
- Patron saint
- Intercession of saints
- Secular saint
- Hagiography
- Symbology of the Saints
[edit] 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.
- 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 [4]
[edit] References
- ^ Schomer, Karine, The Sant Tradition in Perspective, in Sant Mat:Studies in a Devotional Tradition of India in Schomer K. and McLeod W.H. (Eds.)ISBN 0-961-22080-5
