what is a saint according to the bible

Person considered exceptionally holy by a organized religion

In religious belief, a saint is a person who is recognized as having an exceptional degree of holiness, likeness, or closeness to God. However, the utilise of the term saint depends on the context and denomination. In Cosmic, Eastern Orthodox, Anglican, Oriental Orthodox, and Lutheran doctrine, all of their faithful deceased in Sky are considered to be saints, but some are considered worthy of greater honor or emulation.^[1] Official ecclesiastical recognition, and consequently a public cult of veneration, is conferred on some denominational saints through the process of canonization in the Catholic Church or glorification in the Eastern Orthodox Church later their approval.^[2]

While the English discussion saint originated in Christianity, historians of organized religion at present apply the appellation "in a more than general fashion to refer to the land of special holiness that many religions attribute to sure people", referring to the Jewish tzadik, the Islamic walī, the Hindu rishi or Sikh guru, the Shintoist kami, the Taoist shengren, and the Buddhist arhat or bodhisattva also every bit saints.^{[3] [4]} Depending on the organized religion, saints are recognized either by official ecclesiastical declaration, as in the Catholic organized religion, or by popular acclamation (see folk saint).^[five]

General characteristics [edit]

The English word saint comes from the Latin sanctus, with the Greek equivalent being ἅγιος (hagios) 'holy'.^[6] The give-and-take ἅγιος appears 229 times in the Greek New Testament, and its English translation 60 times in the corresponding text of the King James Version of the Bible.^[7]

The word sanctus was originally a technical one in aboriginal Roman religion, only due to its globalized use in Christianity the modern word saint is now besides used as a translation of comparable terms for persons "worthy of veneration for their holiness or sanctity" in other religions.

Many religions too use similar concepts (merely unlike terminology) to venerate persons worthy of some honor.^[three] Author John A. Coleman, SJ, of the Graduate Theological Matrimony, Berkeley, California, wrote that saints across diverse cultures and religions have the post-obit family resemblances:^[eight]

1. exemplary model
2. extraordinary teacher
3. wonder worker or source of benevolent power
4. intercessor
5. a life often refusing material attachments or comforts
6. possession of a special and revelatory relation to the holy.

The anthropologist Lawrence Babb in an commodity nearly Indian guru Sathya Sai Baba asks the question "Who is a saint?", and responds by saying that in the symbolic infrastructure of some religions, there is the image of a certain extraordinary spiritual king's "miraculous powers", to whom frequently a certain moral presence is attributed. These saintly figures, he asserts, are "the focal points of spiritual force-fields". They exert "powerful bonny influence on followers but touch the inner lives of others in transforming means every bit well".^[nine]

Christianity [edit]

Catholic Church building [edit]

According to the Catholic Church building, a saint is anyone in Heaven, whether recognized on Earth or non, who form the "corking cloud of witnesses" (Hebrews 12:1).^{[ten] [11]} These "may include our own mothers, grandmothers or other loved ones (cf. 2 Tim 1:five)" who may have not always lived perfect lives, but "among their faults and failings they kept moving forward and proved pleasing to the Lord".^[ten] The championship Saint denotes a person who has been formally canonized—that is, officially and authoritatively declared a saint, by the Church every bit holder of the Keys of the Kingdom of Sky, and is therefore believed to exist in Heaven by the grace of God. There are many persons that the Church building believes to be in Heaven who have not been formally canonized and who are otherwise titled saints because of the fame of their holiness.^[12] Sometimes the discussion saint too denotes living Christians.^[13]

According to the Canon of the Cosmic Church building, "The patriarchs, prophets, and sure other Onetime Testament figures have been and always will be honored as saints in all the church building's liturgical traditions."^[14]

In his book Saint of the 24-hour interval, editor Leonard Foley, OFM, says this: the "[Saints'] give up to God's beloved was and then generous an approach to the full surrender of Jesus that the Church recognizes them as heroes and heroines worthy to be held upwards for our inspiration. They remind the states that the Church building is holy, tin can never stop existence holy and is called to prove the holiness of God by living the life of Christ."^[15]

The Cosmic Church teaches that it does not "brand" or "create" saints, but rather recognizes them. Proofs of heroic virtue required in the process of beatification will serve to illustrate in detail the full general principles exposed above^[16] upon proof of their holiness or likeness to God.

On 3 January 993, Pope John XV became the starting time pope to proclaim a person a saint from outside the diocese of Rome: on the petition of the German ruler, he had canonized Bishop Ulrich of Augsburg. Before that time, the popular "cults", or venerations, of saints had been local and spontaneous and were confirmed by the local bishop.^[17] Pope John Eighteen subsequently permitted a cult of five Polish martyrs.^[17] Pope Benedict VIII afterward declared the Armenian hermit Symeon to exist a saint, simply it was not until the pontificate of Pope Innocent III that the Popes reserved to themselves the sectional authority to canonize saints, so that local bishops needed the confirmation of the Pope.^[17] Walter of Pontoise was the last person in Western Europe to be canonized by an say-so other than the Pope: Hugh de Boves, the Archbishop of Rouen, canonized him in 1153.^{[18] [19]} Thenceforth a decree of Pope Alexander Iii in 1170 reserved the prerogative of canonization to the Pope, insofar as the Latin Church building was concerned.^[18]

One source claims that "there are over ten,000 named saints and beatified people from history, the Roman Martyrology and Orthodox sources, only no definitive caput count".^[20]

Alban Butler published Lives of the Saints in 1756, including a full of 1,486 saints. The latest revision of this book, edited by Herbert Thurston and Donald Attwater, contains the lives of 2,565 saints.^[21] Monsignor Robert Sarno, an official of the Congregation for the Causes of Saints of vatican city, expressed that information technology is impossible to give an verbal number of saints.^[22]

The veneration of saints, in Latin cultus, or the "cult of the Saints", describes a particular pop devotion or entrustment of one'southward self to a particular saint or grouping of saints. Although the term worship is sometimes used, it is only used with the older English connotation of honoring or respecting (dulia) a person. According to the Church, Divine worship is in the strict sense reserved only to God (latria) and never to the saints.^[23] Ane is permitted to enquire the saints to intercede or pray to God for persons nonetheless on Earth,^[24] merely as i tin inquire someone on Earth to pray for him.

A saint may be designated equally a patron saint of a particular cause, profession, or locale, or invoked equally a protector against specific illnesses or disasters, sometimes by popular custom and sometimes by official declarations of the Church.^[25] Saints are not believed to take ability of their own, merely only that granted past God. Relics of saints are respected, or venerated, like to the veneration of holy images and icons. The practice in past centuries of venerating relics of saints with the intention of obtaining healing from God through their intercession is taken from the early Church building.^[26] For example, an American deacon claimed in 2000 that St John Henry Cardinal Newman^[27] (then blessed) interceded with God to cure him of a physical disease. The deacon, Jack Sullivan, asserted that after addressing Newman he was cured of spinal stenosis in a thing of hours. In 2009, a console of theologians concluded that Sullivan's recovery was the result of his prayer to Newman. Co-ordinate to the Church, to exist deemed a miracle, "a medical recovery must be instantaneous, non owing to treatment, disappear for adept."^[28]

Once a person has been canonized, the deceased body of the saint is considered holy every bit a relic.^[29] The remains of saints are called holy relics and are usually used in churches. Saints' personal belongings may as well be used every bit relics.^[29] Some of the saints accept a special symbol past tradition, eastward.g., Saint Lawrence, deacon and martyr, is identified by a gridiron because he is believed to have been burned to death on one. This symbol is establish, for instance, in the Canadian heraldry of the part responsible for the St. Lawrence Seaway.

Stages of canonization [edit]

Formal canonization is a lengthy process, oft of many years or even centuries.^[xxx] There are 4 major steps to go a saint.^{[31] [32]} The first stage in this process is an investigation of the candidate's life by an expert. After this, the official report on the candidate is submitted to the bishop of the pertinent diocese and more study is undertaken. The information is and then sent to the Congregation for the Causes of Saints of the holy see for evaluation at the universal level of the Church.^[33] If the application is approved the candidate may exist granted the title Venerable (stage 2).^[33] Further investigation, step 3, may lead to the candidate'due south beatification with the title Blest,^[33] which is peak to the course of the Beati. Adjacent, and at a minimum, proof of two important miracles obtained from God through the intercession of the candidate are required for formal canonization every bit a saint. These miracles must exist posthumous.^[33] Finally, in the final stage, afterwards all of these procedures are complete, the Pope may canonize the candidate as a saint^[33] for veneration by the universal Church.

Eastern Orthodoxy [edit]

In the Eastern Orthodox Church a saint is divers as anyone who is in Heaven, whether recognized hither on Globe, or not.^[2] Past this definition, Adam and Eve, Moses, the diverse prophets, except for the angels and archangels are all given the title of "Saint". Sainthood in the Orthodox Church does not necessarily reverberate a moral model, but the communion with God: there are countless examples of people who lived in neat sin and became saints past humility and repentance, such as Mary of Egypt, Moses the Ethiopian, and Dysmas, the repentant thief who was crucified. Therefore, a more complete Eastern Orthodox definition of what a saint is, has to practise with the style that saints, through their humility and their honey of humankind, saved inside them the entire Church, and loved all people.

Orthodox belief considers that God reveals saints through answered prayers and other miracles. Saints are usually recognized by a local community, often past people who direct knew them. As their popularity grows they are oftentimes and so recognized past the unabridged church. The word canonization means that a Christian has been found worthy to have his proper name placed in the catechism (official list) of saints of the Church. The formal process of recognition involves deliberation past a synod of bishops.^[2] The Orthodox Church building does not require the manifestation of miracles; what is required is evidence of a virtuous life.

If the ecclesiastical review is successful, this is followed past a service of Glorification in which the Saint is given a mean solar day on the church agenda to be celebrated by the entire church.^[34] This does not, however, make the person a saint; the person already was a saint and the Church ultimately recognized information technology.

As a general rule only clergy will impact relics in society to motility them or carry them in procession, however, in veneration the true-blue will buss the relic to show love and respect toward the saint. The altar in an Orthodox church usually contains relics of saints,^[35] frequently of martyrs. Church interiors are covered with the Icons of saints. When an Orthodox Christian venerates icons of a saint he is venerating the image of God which he sees in the saint.

Because the Church shows no truthful distinction between the living and the dead (the saints are considered to be alive in Heaven), saints are referred to every bit if they were withal 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.

In the Eastern Orthodox Church, the title Ὅσιος, Hosios (f. Ὁσία Hosia) is also used. This is a title attributed to saints who had lived a monastic or eremitic life, and it is equal to the more than usual title of "Saint".^{[ citation needed ]}

Oriental Orthodoxy [edit]

The Oriental Orthodox churches ‒ the Armenian Apostolic Church, the Coptic Orthodox Church of Alexandria, the Tewahedo Church, the Malankara Orthodox Syrian Church, and the Syriac Orthodox Church ‒ follow a canonization process unique to each church building. The Coptic Orthodox Church of Alexandria, for instance, has the requirement that at least l years must laissez passer post-obit a prospective saint'southward death before the Coptic Orthodox Church's pope can canonize the saint.

Anglicanism [edit]

In the Anglican Communion and the Standing Anglican movement, the title of Saint refers to a person who has been elevated by pop stance as a pious and holy person. The saints are seen as models of holiness to be imitated, and every bit 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. Official Anglican creeds recognise the existence of the saints in sky.

In high-church contexts, such as Anglo-Catholicism, a saint is generally one to whom has been attributed (and who has generally demonstrated) a loftier level of holiness and sanctity. In this apply, a saint is therefore not but a believer, but i who has been transformed by virtue. In Catholicism, a saint is a special sign of God's activity. The veneration of saints is sometimes misunderstood to exist worship, in which case information technology is derisively termed "hagiolatry".

So far as invocation of the saints is concerned,^[36] i of the Church of England's Articles of Religion "Of Purgatory" condemns "the Romish Doctrine concerning...(the) Invocation of Saints" as "a addicted thing vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Discussion of God". Anglo-Catholics in Anglican provinces using the Manufactures often make a distinction between a "Romish" and a "Patristic" doctrine concerning the invocation of saints, permitting the latter in accordance with Commodity XXII. Indeed, the theologian E.J. Bicknell stated that the Anglican view acknowledges that the term "invocation may mean either of two things: the unproblematic asking to a saint for his prayers (intercession), 'ora pro nobis', or a asking for some item benefit. In medieval times the saints had come to exist regarded as themselves the authors of blessings. Such a view was condemned but the one-time was affirmed."^[37]

Some Anglicans and Anglican churches, specially Anglo-Catholics, personally inquire prayers of the saints. However, such a practice is seldom found in whatever official Anglican liturgy. Unusual examples of information technology are found in The Korean Liturgy 1938, the liturgy of the Diocese of Guiana 1959 and The Melanesian English Prayer Book.

Anglicans believe that the only effective Mediator between the believer and God the Father, in terms of redemption and salvation, is God the Son, Jesus Christ. Historical Anglicanism has drawn a stardom between the intercession of the saints and the invocation of the saints. The former was generally accepted in Anglican doctrine, while the latter was more often than not rejected.^[37] There are some, even so, in Anglicanism, who do beseech the saints' intercession. Those who beseech the saints to intercede on their behalf make a distinction between mediator and intercessor, and claim that request for the prayers of the saints is no different in kind than asking for the prayers of living Christians. Anglican Catholics understand sainthood in a more Cosmic or Orthodox fashion, often praying for intercessions from the saints and jubilant their feast days.

According to the Church of England, a saint is i who is sanctified, equally it translates in the Authorised King James Version (1611) 2 Chronicles 6:41:

Now therefore arise, O LORD God, into thy resting place, thou, and the ark of thy force: let thy priests, O LORD God, exist clothed with conservancy, and let thy saints rejoice in goodness.

Lutheranism [edit]

"Scripture does not teach calling on the saints or pleading for help from them. For it sets before us Christ alone every bit mediator, atoning sacrifice, high priest, and intercessor."—A.C. Article XXI.^[38]

In the Lutheran Church, all Christians, whether in Heaven or on Earth, are regarded as saints. All the same, the church notwithstanding recognizes and honors specific saints, including some of those recognized by the Catholic Church building, only in a qualified way: co-ordinate to the Augsburg Confession,^[39] the term saint is used in the manner of the Catholic Church only insofar equally to denote a person who received exceptional grace, was sustained by faith, and whose good works are to exist an case to whatsoever Christian. Traditional Lutheran belief accounts that prayers to the saints are prohibited, equally they are not mediators of redemption.^{[forty] [41]} But, Lutherans practise believe that saints pray for the Christian Church building in general.^[42] Philip Melanchthon, the author of the Apology of the Augsburg Confession, canonical honoring the saints by proverb they are honored in three ways:

1. Past thanking God for examples of His mercy;

2. Past using the saints as examples for strengthening our faith; and

three. Past imitating their faith and other virtues.^{[43] [44] [45]}

The Lutheran Churches as well have liturgical calendars in which they honor individuals as saints.

The intercession of saints was criticized in the Augsburg Confession, Article XXI: Of the Worship of the Saints. This criticism was rebutted by the Catholic side in the Confutatio Augustana,^[46] which in plough was rebutted past the Lutheran side in the Apology to the Augsburg Confession.^[47]

Methodism [edit]

While Methodists as a whole do not venerate saints, they practise honor and adore them. Methodists believe that all Christians are saints, but mainly use the term to refer to biblical figures, Christian leaders, and martyrs of the faith. Many Methodist churches are named after saints—such as the Twelve Apostles, John Wesley, etc.—although most are named afterwards geographical locations associated with an early circuit or prominent location. Methodist congregations observe All Saints' 24-hour interval.^[48] Many encourage the written report of saints, that is, the biographies of holy people.

The 14th Article of Organized religion in the United Methodist Book of Bailiwick states:

The Romish doctrine concerning purgatory, pardon, worshiping, and adoration, too of images every bit of relics, and also invocation of saints, is a addicted matter, vainly invented, and grounded upon no warrant of Scripture, but repugnant to the Discussion of God.^[49]

Other Protestantism [edit]

In many Protestant churches, the give-and-take saint is used more than generally to refer to anyone who is a Christian. This is like in usage to Paul's numerous references in the New Testament of the Bible.^[50] In this sense, anyone who is within the Body of Christ (i.e., a professing Christian) is a saint considering of their relationship with Christ Jesus. Many Protestants consider intercessory prayers to the saints to exist idolatry, since an application of divine worship that should exist given simply to God himself is being given to other believers, dead or live.^[51]

Inside some Protestant traditions, saint is too used to refer to any born-again Christian. Many emphasize the traditional New Testament meaning of the word, preferring to write "saint" to refer to any believer, in continuity with the doctrine of the priesthood of all believers.

The Church building of Jesus Christ of Latter-day Saints [edit]

The utilize of "saint" within The Church building of Jesus Christ of Latter-day Saints (LDS Church) is similar to the Protestant tradition. In the New Testament, saints are all those who have entered into the Christian covenant of baptism. The qualification "latter-day" refers to the doctrine that members are living in the latter days before the Second Coming of Christ, and is used to distinguish the members of the church building, which considers itself the restoration of the ancient Christian church.^[52] Members are therefore ofttimes referred to as "Latter-day Saints" or "LDS", and among themselves as "saints".^[53]

Other religions [edit]

The utilize of the term saint is not exclusive to Christianity. In many religions, in that location are people who take been recognized within their tradition every bit having fulfilled the highest aspirations of religious teaching. In English, the term saint is often used to translate this thought from many globe religions. The Jewish hasid or tsaddiq, the Islamic qidees, the Zoroastrian fravashi, the Hindu rsi or guru, the Buddhist arahant or bodhisattva, the Daoist shengren, the Shinto kami, and others have all been referred to as saints.^[54]

African diaspora [edit]

Cuban Santería, Haitian Vodou, Trinidad Orisha-Shango, Brazilian Umbanda, Candomblé, and other similar syncretist religions adopted the Catholic saints, or at least the images of the saints, and practical their own spirits/deities to them. They are worshiped in churches (where they appear as saints) and in religious festivals, where they appear as the deities. The proper noun santería was originally a pejorative term for those whose worship of saints deviated from Cosmic norms.

Buddhism [edit]

Buddhists in both the Theravada and Mahayana traditions agree the Arhats in special esteem, likewise as highly adult Bodhisattvas.

Tibetan Buddhists hold the tulkus (reincarnates of deceased eminent practitioners) as living saints on earth.^[55]

Hinduism [edit]

Hindu saints are those recognized by Hindus as showing a great degree of holiness and sanctity. Hinduism has a long tradition of stories and verse almost saints. There is no formal canonization process in Hinduism, but over fourth dimension, many men and women have reached the status of saints among their followers and among Hindus in general. Unlike in Christianity, Hinduism does non canonize people as saints after death, but they can exist accepted equally saints during their lifetime.^[56] Hindu saints have often renounced the world, and are variously called gurus, sadhus, rishis, devarishis, rajarshis, saptarishis, brahmarshis, swamis, pundits, purohits, pujaris, acharyas, pravaras, yogis, yoginis, and other names.^[57]

Some Hindu saints are given god-like condition, being seen equally incarnations of Vishnu, Shiva, Devi, and other aspects of the Divine—this can happen during their lifetimes, or sometimes many years after their deaths. This explains some other common name for Hindu saints: godmen.^[58]

Islam [edit]

Main article: Wali

Besides prophets, according to Islam, saints possess blessings (Arabic:بركة , "baraka") and can perform miracles (Standard arabic:كرامات, Karāmāt). Saints rank lower than prophets, and they do not intercede for people on the Mean solar day of Judgment. However, both the tombs of prophets and saints are visited frequently (Ziyarat). People would seek the communication of a saint in their quest for spiritual fulfilment. Unlike saints in Christianity, Muslim saints are usually acknowledged informal by consensus of common people, not by scholars. Unlike prophets, women like Rabia of Basra were accepted every bit saints.^[59]

Islam has had a rich history of veneration of saints (often chosen wali, which literally means 'Friend [of God]'),^[60] which has declined in some parts of the Islamic world in the twentieth century due to the influence of the various streams of Salafism. In Sunni Islam, the veneration of saints became a very common class of devotion early on,^[lx] and saints came to exist defined in the eighth-century equally a group of "special people chosen by God and endowed with exceptional gifts, such every bit the power to work miracles."^[61] The classical Sunni scholars came to recognize and honor these individuals as venerable people who were both "loved by God and adult a shut relationship of dearest to Him."^[61] "Belief in the miracles of saints (karāmāt al-awliyāʾ) ... [became a] requirement in Sunni Islam [during the classical period],"^[62] with even medieval critics of the ubiquitous practice of grave visitation similar Ibn Taymiyyah emphatically declaring: "The miracles of saints are absolutely true and right, and acknowledged by all Muslim scholars. The Quran has pointed to information technology in different places, and the sayings of the Prophet take mentioned information technology, and whoever denies the miraculous ability of saints are innovators or following innovators."^[63] The vast majority of saints venerated in the classical Sunni world were the Sufis, who were all Sunni mystics who belonged to one of the four orthodox legal schools of Sunni law.^[64]

Veneration of saints eventually became one of the almost widespread Sunni practices for more than a millennium, before information technology was opposed in the twentieth century by the Salafi movement, whose various streams regard it every bit "being both un-Islamic and backwards ... rather than the integral part of Islam which they were for over a millennium."^[65] In a manner similar to the Protestant Reformation,^[66] the specific traditional practices which Salafism has tried to curtail in both Sunni and Shia contexts include those of the veneration of saints, visiting their graves, seeking their intercession, and honoring their relics. Equally Christopher Taylor has remarked: "[Throughout Islamic history] a vital dimension of Islamic piety was the veneration of Muslim saints…. [Due, nevertheless to] certain strains of thought inside the Islamic tradition itself, particularly pronounced in the nineteenth and the twentieth centuries ... [some modern day] Muslims have either resisted acknowledging the existence of Muslim saints altogether or accept viewed their presence and veneration as unacceptable deviations."^[67]

Judaism [edit]

The term Tzadik 'righteous', and its associated meanings, developed in rabbinic thought from its Talmudic contrast with Hasid 'pious', to its exploration in upstanding literature, and its esoteric spiritualisation in Kabbalah. In Hasidic Judaism, the establishment of the Tzadik assumed central importance, combining erstwhile elite mysticism with social movement for the commencement time.

Sikhism [edit]

The concept of sant or bhagat is found in North Indian religious thought including Sikhism, nearly notably in the Guru Granth Sahib. Figures such every bit Kabir, Ravidas, Namdev, and others are known as Sants or Bhagats. The term Sant is applied in the Sikh and related communities to beings that accept attained enlightenment through God realization and spiritual spousal relationship with God via repeatedly reciting the name of God (Naam Japo). Countless names of God exist. In Sikhism, Naam (spiritual internalization of God'southward name) is commonly attained through the name of Waheguru, which translates to "Wondrous Guru".

Sikhs are encouraged to follow the congregation of a Sant (Sadh Sangat) or "The Company of the Holy". Sants grace the Sadh Sangat with knowledge of the Divine God, and how to take greater steps towards obtaining spiritual enlightenment through Naam. Sants are to be distinguished from "Guru" (such as Guru Nanak) who have compiled the path to God enlightenment in the Sri Guru Granth Sahib. Gurus are the concrete incarnation of God upon Earth. Sikhism states however, that any beings that have become one with God are considered synonymous with God. As such, the fully realized Sant, Guru, and God are considered ane.^[68]

See as well [edit]

• Agenda of saints
• Communion of saints
• Congregation for the Causes of Saints
• Hagiography
• Hallow
• Latter Day Saint movement
• List of bodhisattvas
• List of canonizations
• List of Christian saints
  • List of saints from Africa
  • List of American saints and beatified people
  • List of Breton saints
  • List of Canadian Catholic saints
  • List of Coptic saints
  • Listing of saints of India
  • Listing of saints of the Society of Jesus
  • List of Russian saints
• List of Hindu gurus and sants
• List of Sufi saints
• Martyrology
• Sage (philosophy)
• Saint Companions
• Secular saint

References [edit]

Citations [edit]

1. ^ Woodward, Kenneth L. (1996). Making Saints. Simon & Sachier. p. 16. ISBN978-0-684-81530-v. Among other Christian churches, the Russian Orthodox retains a vigorous devotion to the saints, especially the early on church building fathers and martyrs. On rare occasions, new names (usually monks or bishops) are grafted onto their traditional listing of saints.... Something similar the cult continues amidst Anglicans and Lutherans, who maintain feast days and calendars of saints. But while the Anglicans take no mechanism for recognizing new saints, the Lutherans from time to fourth dimension do informally recommend new names (Da Hammarskjold, Dietrick Bonhoeffer, and Pope John XXIII are recent additions) for thanksgiving and remembrance past the faithful. The saint, so, is a familiar figure in all globe religions. But but the Roman Catholic Church building has a formal, continuous, and highly rationalized process for 'making' saints.
2. ^ ^{a b c} Bebis, George (due north.d.). "The Lives of the Saints". Greek Orthodox Archdiocese of America . Retrieved seven May 2016.
3. ^ ^{a b} Jones, Lindsay, ed. (2005). "Sainthood". Thomson Gale Encyclopedia of Religion (2nd ed.). Macmillan. p. 8033. Historians of religion have liberated the category of sainthood from its narrower Christian associations and have employed the term in a more general way to refer to the state of special holiness that many religions attribute to certain people. The Jewish hasid or tsaddiq, the Muslim waliy, the Zoroastrian fravashi, the Hindu rsi or guru, the Buddhist arahant or bodhisattva, the Daoist shengren, the Shinto kami and others accept all been referred to equally saints.
4. ^ Gustav, Mensching. "Saint - Encyclopedia Britannica". Encyclopedia Britannica. Retrieved 13 January 2020. Shintō, the native Japanese religion, is concerned with the veneration of nature and with ancestor worship; it does not have saints co-ordinate to the standards of ethical perfection or of exceptionally meritorious performance. Co-ordinate to Shintō belief, every person later on his expiry becomes a kami, a supernatural existence who continues to have a part in the life of the community, nation, and family. Good men become practiced and beneficial kamis, bad men become pernicious ones. Being elevated to the condition of a divine being is not a privilege peculiar to those with saintly qualities, for evil men besides become kamis. There are in Shintō, however, venerated mythical saints—such as Ōkuninushi ("Master of the Great Land") and Sukuma-Bikona (a dwarf deity)—who are considered to be the discoverers and patrons of medicine, magic, and the art of brewing rice.
5. ^ Ben-Ami, Issachar (1998). Saint Veneration Amongst the Jews in Morocco. Wayne State University Press. p. 13. ISBN978-0-8143-2198-0 . Retrieved seven September 2012. Veneration of saints is a universal phenomenon. All monotheistic and polytheistic creeds incorporate something of its religious dimension ...
6. ^ "Canonization". www.oca.org . Retrieved nineteen January 2020.
7. ^ "What does the word 'saint' mean in the Bible?". Retrieved 16 November 2020.
8. ^ Coleman, John A. "Determination: Afterward sainthood", in Hawley, John Stratton, ed. Saints and Virtues Berkeley: University of California Press, 1987. pp. 214–217. ISBN 0-520-06163-2
9. ^ Babb, Lawrence A. "Sathya Sai Baba's Saintly Play", in Hawley, John Stratton, ed. Saints and Virtues. Berkeley: University of California Printing, 1987. pp. 168–170. ISBN 0-520-06163-2.
10. ^ ^{a b} "Gaudete et exsultate: Apostolic Exhortation on the call to holiness in today'southward world". Holy See. xix March 2018. Retrieved 4 May 2018.
11. ^ Kevin Cotter. "How Does Someone Become a Saint? A 5-Step Process". focusoncampus, Church . Retrieved 23 September 2017.
12. ^ What is a saint? Vatican Information Service, archived from What is a saint? the original on xiii Oct 1999
13. ^ "Catechism of the Catholic Church (2d Edition)". Scborromeo.org. Retrieved 12 October 2013.
14. ^ Catechism of the Catholic Church Chapter two, Commodity 1, 61
15. ^ Saint of the Mean solar day, edited by Leonard Foley, OFM, (Cincinnati: St. Anthony Messenger Press, 2003), xvi. ISBN 0-86716-535-9
16. ^ The Catechism of the Cosmic Church Archived 12 Baronial 2011 at the Wayback Automobile, from the Knights of Columbus site
17. ^ ^{a b c} Luscombe, David and Riley-Smith, Jonathan. 2004. New Cambridge Medieval History: c.1024–c.1198, Volume 5. p. 12.
18. ^ ^{a b} William Smith, Samuel Cheetham, A Lexicon of Christian Antiquities (Murray, 1875), 283.
19. ^ "Alexander III". Saint-mike.org. Retrieved 12 October 2013.
20. ^ All About Saints, "FAQs: Saints and Angels", Catholic Online (Usa)
21. ^ "Religion: 2,565 Saints". Time. 6 August 1956. Archived from the original on 14 December 2008. Retrieved 23 May 2010.
22. ^ "Keeping Saints Alive". CBS News. 4 April 2010.
23. ^ Scully, Teresita Practice Catholics Worship Mary? on American Catholic.org
24. ^ The Intercession of the Saints Archived 19 June 2009 at the Wayback Motorcar on Catholic.com
25. ^ Patron Saints from Catholic Encyclopedia (1913) on Wikisource.org
26. ^ Acts of the Apostles, 19: xi–two
27. ^ "Cardinal Newman alleged a saint by the Pope". 13 Oct 2019. Retrieved 19 January 2020.
28. ^ Jenna Russell, "Marshfield man'due south prayer an answer in sainthood query", The Boston Globe, 28 April 2009, B1, 4.
29. ^ ^{a b} Relics Catholic Encyclopedia on NewAdvent.org
30. ^ Table of the Canonizations during the Pontificate of His Holiness John Paul II on Vatican.va
31. ^ "John Paul II Sainthood: 4 Steps to Becoming a Cosmic Saint".
32. ^ "iv Steps to Becoming a Saint" (PDF).
33. ^ ^{a b c d e} "The Steps of Canonization". HowStuffWorks. xx April 2001.
34. ^ Frawley J The Glorification of the Saints in the Orthodox Church at Orthodox Church building in America, Syosset, New York
35. ^ Hopko T "The Orthodox Faith"
36. ^ "Article XXII". Eskimo.com. Retrieved 12 October 2013.
37. ^ ^{a b} Sokol, David F. (2001). The Anglican Prayer Life: Ceum Na Corach', the True Way. p. fourteen. ISBN978-0-595-19171-0. In 1556 Commodity XXII in role read... "The Romish doctrine concerning...invocation of saints, is a fond matter vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the word of God." The term "doctrina Romanensium" or Romish doctrine was substituted for the "doctrina scholasticorum" of the doctrine of the school authors in 1563 to bring the condemnation up to date subsequent to the Council of Trent. As E.J. Bicknell writes, invocation may mean either of two things: the unproblematic request to a saint for his prayers (intercession), 'ora pro nobis', or a request for some detail benefit. In medieval times the saints had come up to exist regarded equally themselves the authors of blessings. Such a view was condemned but the former was affirmed.
38. ^ Augsburg Confession, Commodity 21, "Of the Worship of the Saints". trans. Kolb, R., Wengert, T., and Arand, C. Minneapolis: Fortress Press, 2000.
39. ^ A Confession of Organized religion Presented in Augsburg by sure Princes and Cities to His Imperial Majesty Charles Five in the Year 1530
40. ^ Apology of the Augsburg Confession XXI 14–30
41. ^ Smalcald Articles-Ii 25
42. ^ Amends of the Augsburg Confession XXI 9
43. ^ Apology of the Augsburg Confession XXI four–7
44. ^ "Lutheran Church – Missouri Synod – Christian Cyclopedia". lcms.org.
45. ^ Augsburg Confession XXI 1
46. ^ "1530 Roman Confutation". bookofconcord.org. 28 December 2019.
47. ^ Apology to the Augsburg Confession, Article XXI : Of the Invocation of Saints
48. ^ "Daily Bible Study". Methodist Church building in Britain. Retrieved fifteen June 2019. [T]day we achieve i of the high points of the Christian Twelvemonth - All Saints Twenty-four hours.
49. ^ The Book of Discipline of the United Methodist Church. Cokesbury. 2016. p. 104. ISBN978-ane-501-83321-2.
50. ^ "Beloved of God, Called to Be Saints", New Attestation Gospel Doctrine Teacher's Manual. The Church of Jesus Christ of Latter-twenty-four hour period Saints, Salt Lake City, Utah. p. 150.
51. ^ "The Sin of Idolatry and the Cosmic Concept of Iconic Participation". Philvaz.com. Retrieved 25 Dec 2012.
52. ^ Smith, Joseph Jr. "Pearl of Cracking Cost". Archived from the original on 17 August 2000.
53. ^ K. Russell Ballard, "Faith, Family, Facts, and Fruits", Ensign, Nov 2007, 25–27
54. ^ Lindsay Jones, ed. (2005). Thomson Gale Encyclopedia of Faith (in Tajik). Vol. Sainthood (Second ed.). Macmillan Reference USA. p. 8033.
55. ^ Ray, Reginald A. "Some Aspects of the Tulku Trrdition in Tibet." The Tibet Journal, vol. 11, no. 4, 1986, pp. 35–69. JSTOR, www.jstor.org/stable/43300222. Accessed fourteen Aug. 2021.
56. ^ Bhaskarananda, Swami (2002). The Essentials of Hinduism. Seattle: The Vedanta Society of Western Washington. p. 12. ISBN978-one-884852-04-6.
57. ^ Robin Rinehart (1 January 2004). Contemporary Hinduism: Ritual, Culture, and Do. ABC-CLIO. pp. 87–90. ISBN978-1-57607-905-8 . Retrieved three June 2013.
58. ^ Kenneth L. Woodward (10 July 2001). The Book of Miracles: The Pregnant of the Miracle Stories in Christianity, Judaism, Buddhism, Hinduism and Islam. Simon & Schuster. p. 267. ISBN978-0-7432-0029-5 . Retrieved 3 June 2013.
59. ^ Josef W. Meri The Cult of Saints amidst Muslims and Jews in Medieval Syrian arab republic OUP Oxford, 14.11.2002 isbn 9780191554735 pp. 60-81
60. ^ ^{a b} See John Renard, Friends of God: Islamic Images of Piety, Delivery, and Servanthood (Berkeley: Academy of California Press, 2008); Idem., Tales of God Friends: Islamic Hagiography in Translation (Berkeley: University of California Press, 2009)
61. ^ ^{a b} Radtke, B., "Saint", in: Encyclopaedia of the Qurʾān, General Editor: Jane Dammen McAuliffe, Georgetown University, Washington DC.
62. ^ Jonathan A.C. Chocolate-brown, "Faithful Dissenters: Sunni Skepticism nigh the Miracles of Saints," Journal of Sufi Studies ane (2012), p. 123
63. ^ Ibn Taymiyyah, Mukhtasar al-Fatawa al-Masriyya (al-Madani Publishing House, 1980), p. 603
64. ^ John Renard, Friends of God: Islamic Images of Piety, Commitment, and Servanthood (Berkeley: Academy of California Press, 2008)
65. ^ Juan Eduardo Campo, Encyclopedia of Islam (New York: Infobase Publishing, 2009), p. 600
66. ^ Meet Jonathan A.C. Brown, Misquoting Muhammad (London: Oneworld Publications, 2015), p. 254
67. ^ Christopher Taylor, In the Vicinity of the Righteous (Leiden: Brill, 1999), pp. v–vi
68. ^ Khalsa, Sant Singh (2007). Sri Guru Granth Sahib: English Translation of Sri Guru Granth Sahib. Arizona: Hand Made Books (Mandeep Singh). pp. 12–263.

Sources [edit]

• Beyer, Jürgen, et al., eds. Confessional sanctity (c. 1550 – c. 1800). Mainz: Philipp von Zabern, 2003.
• Bruhn, Siglind. Saints in the Limelight: Representations of the Religious Quest on the Post-1945 Operatic Stage. Hillsdale, New York: Pendragon Printing, 2003. ISBN 978-ane-57647-096-1.
• Cunningham, Lawrence S. The Meaning of Saints. San Francisco: Harper & Row, 1980.
• Hawley, John Stratton, ed. Saints and Virtues. Berkeley: University of California Printing, 1987. ISBN 0-520-06163-two.
• Hein, David. "Saints: Holy, Non Tame". Sewanee Theological Review 49 (2006): 204–217.
• Jean-Luc Deuffic (ed.), Reliques et sainteté dans l'espace médiéval [1]
• O'Malley, Vincent J. Ordinary Suffering of Extraordinary Saints, 1999. ISBN 0-87973-893-half dozen.
• Perham, Michael. The Communion of Saints. London: Alcuin Club/SPCK, 1980.
• Woodward, Kenneth L. Making Saints. New York: Simon & Schuster, 1996.

Further reading [edit]

• Gallick, Sarah (2014). 50 Saints Everyone Should Know. Wise Media Group. ASIN B007UI2LDE. E-book.
• Hebert, Alber (15 October 2004). Saints Who Raised the Dead: Truthful Stories of 400 Resurrection Miracles. Illinois: TAN Books. ISBN978-0-89555-798-8.
• Trigilio, John; Brighenti, Kenneth (2010). Saints for Dummies. ISBN978-0-470-53358-1.

External links [edit]

Wikimedia Commons has media related to Saints.

Look upwards saint in Wiktionary, the gratuitous dictionary.

• Today'due south Saints on the Agenda
• Saints' Books Library
• Orthodox Saints and Martyrs of the Ancient Church
• Saints and Their Legends: A Option of Saints
• Biographies of Saints and Gurus in the Indian Tradition
• Saints engravings. Old Masters from the De Verda collection

bancksexiony81.blogspot.com

Source: https://en.wikipedia.org/wiki/Saint#:~:text=In%20religious%20belief%2C%20a%20saint,likeness%2C%20or%20closeness%20to%20God.

Share this post