Saint

Source: Wikipedia, the free encyclopedia.
(Redirected from
Saints
)
For other uses, see Saint (disambiguation).

white lilies or other attributes
.

In

Christian
, without special recognition or selection.

While the English word saint (deriving from the

arhat or bodhisattva also as saints.[4][5] Depending on the religion, saints are recognized either by official declaration, as in Roman Catholicism or Eastern Orthodoxy, or by popular acclamation (see folk saint).[6]

General characteristics

The English word saint comes from the Latin sanctus, with the Greek equivalent being ἅγιος (hagios) 'holy'.[7] The word 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.[8]

The word sanctus was originally a technical one in

ancient Roman religion, but due to its globalized
use in Christianity the modern word saint is now also used as a translation of comparable terms for persons "worthy of veneration for their holiness or sanctity" in other religions.

Many religions also use similar concepts (but different terminology) to venerate persons worthy of some honor.[4] Author John A. Coleman of the Graduate Theological Union, Berkeley, California, wrote that saints across various cultures and religions have the following family resemblances:[9]

  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
    holy
    .

The anthropologist Lawrence Babb, in an article about 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 person'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 attractive influence on followers but touch the inner lives of others in transforming ways as well".[10]

Christianity

Catholic Church

Further information: List of Catholic saints and General Roman Calendar
Saint Francis of Assisi by the Italian artist Cimabue
(1240–1302)

According to the

Keys of the Kingdom of Heaven, and is therefore believed to be in Heaven by the grace of God. There are many persons that the church believes to be in Heaven who have not been formally canonized and who are otherwise titled saints because of the fame of their holiness.[13] Sometimes the word saint also denotes living Christians.[14]

According to the Catechism of the Catholic Church, "The patriarchs, prophets, and certain other Old Testament figures have been and always will be honored as saints in all the church's liturgical traditions."[15]

In his book Saint of the Day, editor Leonard Foley says this: the "[Saints'] surrender to God's love was so generous an approach to the total surrender of Jesus that the Church recognizes them as heroes and heroines worthy to be held up for our inspiration. They remind us that the Church is holy, can never stop being holy and is called to show the holiness of God by living the life of Christ."[16]

The Catholic Church teaches that it does not "make" or "create" saints, but rather merely recognizes them. Proofs of heroic virtue required in the process of beatification will serve to illustrate in detail the general principles exposed above[17] upon proof of their holiness or likeness to God.

On 3 January 993,

Archbishop of Rouen, canonized him in 1153.[19][20] Thenceforth a decree of Pope Alexander III in 1170 reserved the prerogative of canonization to the Pope, insofar as the Latin Church was concerned.[19]

Alban Butler published Lives of the Saints in 1756, including a total 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] Robert Sarno, an official of the Dicastery for the Causes of Saints of the Holy See, expressed that it is impossible to give an exact number of saints.[22]

The

intercede or pray to God for persons still on Earth,[23]
just as one can ask someone on Earth to pray for him.

A saint may be designated as a

early Church.[25] For example, an American deacon claimed in 2000 that John Henry Newman[26] (then a blessed) interceded with God to cure him of a physical illness. The deacon, Jack Sullivan, asserted that after addressing Newman he was cured of spinal stenosis in a matter of hours. In 2009, a panel of theologians concluded that Sullivan's recovery was the result of his prayer to Newman. According to the church, to be deemed a miracle, "a medical recovery must be instantaneous, not attributable to treatment, disappear for good."[27]

Once a person has been canonized, the deceased body of the saint is considered holy as a

symbol by tradition, e.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 found, for instance, in the Canadian heraldry of the office responsible for the St. Lawrence Seaway
.

Stages of canonization

Formal canonization is a lengthy process, often of many years or even centuries.[29] There are four major steps to become a saint.[30][31] 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 then sent to the Dicastery for the Causes of Saints of the Holy See for evaluation at the universal level of the church.[32] If the application is approved the candidate may be granted the title Venerable (stage 2).[32] Further investigation, step 3, may lead to the candidate's beatification with the title Blessed,[32] which is elevation to the class of the Beati. Next, and at a minimum, proof of two important miracles obtained from God through the intercession of the candidate are required for formal canonization as a saint. Finally, in the last stage, after all of these procedures are complete, the pope may canonize the candidate as a saint[32] for veneration by the universal church.

Eastern Orthodoxy

Further information: Glorification, List of Eastern Orthodox saint titles, and Eastern Orthodox liturgical calendar
Saint, 12th-century fresco in Staraya Ladoga

In the

Jesus Christ
. Therefore, a more complete Orthodox definition of what a saint is, has to do with the way that saints, through their humility and their love of mankind, saved inside them the entire Church, and loved all people.

Canonization

Orthodox belief believes that God

local veneration of the saint.[3]

If the ecclesiastical review is successful, this is followed by a service of glorification in which the saint is given a day on the

liturgical calendar 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 it.

As a general rule, only

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. The altar in an Orthodox Church usually contains relics of saints,[35] often 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.

Eremitic Saint Onuphrius by Emmanuel Tzanes, 1662

Because the Church shows no true distinction between the living and the dead, as the saints are considered to be alive in

miraculous
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 equivalent to the more usual title of "Saint".[36]

Oriental Orthodoxy

The

pope
can canonize the saint.

Anglicanism

Main article: Saints in Anglicanism

In the

Continuing Anglican movement, the title of Saint 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.[37]
The saints are seen as elder brothers and sisters in Christ. Official Anglican creeds recognize the existence of the saints in heaven.

In

Catholicism
, a saint is a special sign of God's activity. The veneration of saints is sometimes misunderstood to be worship, in which case it is derisively termed "hagiolatry".

So far as invocation of the saints is concerned,

Articles of Religion "Of Purgatory" condemns "the Romish Doctrine concerning ...(the) Invocation of Saints" as "a fond thing vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God". Anglo-Catholics in Anglican provinces using the Articles often make a distinction between a "Romish" and a "Patristic" doctrine concerning the invocation of saints, permitting the latter in accordance with Article XXII. Indeed, the theologian E. J. Bicknell stated that the Anglican view acknowledges that the term "invocation may mean either of two things: the simple request to a saint for his prayers (intercession), 'ora pro nobis', or a request for some particular benefit. In medieval times the saints had come to be regarded as themselves the authors of blessings. Such a view was condemned but the former was affirmed."[39]

Some Anglicans and Anglican churches, particularly Anglo-Catholics, personally ask prayers of the saints. However, such a practice is seldom found in any official Anglican liturgy. Unusual examples of it 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,

Christ. Historical Anglicanism has drawn a distinction between the intercession of the saints and the invocation of the saints. The former was generally accepted in Anglican doctrine, while the latter was generally rejected.[39] There are some, however, 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 asking 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 Catholic or Orthodox
way, often praying for intercessions from the saints and celebrating their feast days.

According to the

2 Chronicles
6:41:

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

Lutheranism

Further information: Calendar of saints (Lutheran) and Liturgical calendar (Lutheran)
"Scripture does not teach calling on the saints or pleading for help from them. For it sets before us Christ alone as mediator, atoning sacrifice, high priest, and intercessor."—A.C. Article XXI.[40]
The month of November in the Czech calendar for 1867 (detail). The calendar of saints is given not only for Catholics, but also for "Protestants".

In the Lutheran Church, all Christians, whether in Heaven or on Earth, are regarded as saints. However, the church still recognizes and honors specific saints, including some of those recognized by the Catholic Church, but in a qualified way: according to the Augsburg Confession,[41] the term saint is used in the manner of the Catholic Church only insofar as to denote a person who received exceptional grace, was sustained by faith, and whose good works are to be an example to any Christian. Traditional Lutheran belief accounts that prayers to the saints are prohibited, as they are not mediators of redemption.[42][43] But, Lutherans do believe that saints pray for the Christian Church in general.[44] Philip Melanchthon, the author of the Apology of the Augsburg Confession, approved honoring the saints by saying they are honored in three ways:

1. By thanking God for examples of His mercy;
2. By using the saints as examples for strengthening our faith; and
3. By imitating their faith and other virtues.[45][46][47]

The Lutheran Churches also 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,[48] which in turn was rebutted by the Lutheran side in the Apology to the Augsburg Confession.[49]

Methodism

Further information: Saints in Methodism

While Methodists as a whole do not venerate saints, they do honor and admire 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

circuit or prominent location. Methodist congregations observe All Saints' Day.[50]
Many encourage the study of saints, that is, the biographies of holy people.

The 14th Article of Religion in the

United Methodist Book of Discipline
states:

The

Romish doctrine concerning purgatory, pardon, worshiping, and adoration, as well of images as of relics, and also invocation of saints, is a fond thing, vainly invented, and grounded upon no warrant of Scripture, but repugnant to the Word of God.[51]

Other 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.[52] In this sense, anyone who is within the Body of Christ (i.e., a professing Christian) is a saint because of their relationship with Christ Jesus. Many Protestants consider intercessory prayers to the saints to be idolatry, since what they perceive to be an application of divine worship that should be given only to God himself is being given to other believers, dead or alive.[53]

Within some Protestant traditions, saint is also 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 of Jesus Christ of Latter-day Saints

The use of "saint" within

Latter-day Saints" or "LDS", and among themselves as "saints".[55]

Other religions

In some theological literature, the use of the term saint tends to be used in non-Christian contexts as well. In many religions, there are people who have been recognized within their tradition as having fulfilled the highest aspirations of religious teaching. In English, the term saint is often used to translate this idea from many world religions. The Jewish ḥasīd or tsaddiq, the Islamic qidees, the Zoroastrian Fravashi, the Hindu Shadhus, the Buddhist Arahant or Bodhisattva, the Daoist Shengren, the Shinto Kami, and others have all been referred to as saints.[56]

African diaspora

See also: African diaspora religions

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 applied their own spirits/deities to them. They are worshipped in churches (where they appear as saints) and in religious festivals, where they appear as the deities. The name santería was originally a pejorative term for those whose worship of saints deviated from Catholic norms.

Buddhism

See also: Bodhisattva and Arhat

Buddhists in both the

Bodhisattvas
.

Tibetan Buddhists hold the tulkus (reincarnates of deceased eminent practitioners) as living saints on earth.[57]

Druze faith

Due to the

Christian saints become the Druze's favorite venerated figures: Saint George and Saint Elijah.[58] Thus, in all the villages inhabited by Druzes and Christians in central Mount Lebanon a Christian church or Druze maqam is dedicated to either one of them.[58] According to scholar Ray Jabre Mouawad the Druzes appreciated the two saints for their bravery: Saint George because he confronted the dragon and Saint Elijah because he competed with the pagan priests of Baal and won over them.[58] In both cases the explanations provided by Christians is that Druzes were attracted to warrior saints that resemble their own militarized society.[58]

Hinduism

Main article:
Hindu saints
Portrait of the saintly Kanua, a Hindu baba of Mathura, India, also pictured with a halo encircling his head.

Hindu saints are those recognized by

purohits, pujaris, acharyas, pravaras, yogis, yoginis, and other names.[60]

Some Hindu saints are given god-like status, being seen as 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 another common name for Hindu saints: godmen, is invention of western Abrahamic media to a Pagan Ideas.[61]

Islam

Main article: Wali

Besides prophets, according to

Rabia of Basra were accepted as saints.[62]

Saints are recognized as having specific traits they can be identified through. These include: floating lights appearing above their tomb, the body not decaying, a pleasant and miraculous odor coming from the body, appearing in the dreams of others who they pray on behalf of, appearing in two places at once, and having normally impossible knowledge.[63]

Islam has had a rich history of veneration of saints (often called

four orthodox legal schools of Sunni law.[68]

Veneration of saints eventually became one of the most widespread Sunni practices for more than a millennium, before it was opposed in the twentieth century by the

honoring their relics. As Christopher Taylor has remarked: "[Throughout Islamic history] a vital dimension of Islamic piety was the veneration of Muslim saints ... [Due, however to] certain strains of thought within 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 have viewed their presence and veneration as unacceptable deviations."[71]

Despite attempts by the Salafis to minimise the importance of saints in Islam, there are many living saints with huge popularity, often with millions of followers, mainly found in the Sufi orders or tariqat. They follow the teachings of the Muhammad and are usually direct descendants of him. They are also scholars of the religion. Well-known modern-day saints include Sheikh Nazim al Haqqani, Sheikh Hisham Kabbani, Sheikh Mehmet al Rabbani of the Naqshbandi Sufi Order, Habib Umar bin Hafidz of the Ba'Alawi Tariqat, Sheikh Muhammad al-Yaqoubi of the Shadhili Tariqa.

Famous Islamic saints in history include Rumi, Ibn Arabi and Al Ghazzali.

Judaism

Main article: Tzadik

The term Tzadik, 'righteous', and its associated meanings developed in

Ḥasīd, 'pious', to its exploration in ethical literature, and its esoteric spiritualization in Kabbalah. In Ḥasidic Judaism
, the institution of the Tzadik assumed central importance, combining former elite mysticism with social movement for the first time.

In Muslim majority countries, particularly Morocco, Jewish saint veneration resembles local Muslim practices. However, the ideas and rituals in this specific context are still thoroughly situated within Judaism. The bodies of the saintly dead are treated like Torah scrolls, with their shrines being their ark, and pilgrimages taking on the ritual trappings of a Torah service. Icons of saints also are paralleled to Torah scrolls; both are manifestations of the sacred. They are also given frames made from velvet in the same style as Torah mantles, and are physically handled in similar ways. The stories and poems produced about saints match the conventions of other Rabbinic literature. Saints may be venerated by both Jews and Muslims, and are typically Torah scholars, miracle workers, and divine mediators. The similarities of Moroccan Jewish and Muslim practices, including saint veneration, were used by colonial powers to claim Morocco was unified and consisted of a distinct nation, but were not sufficiently united to resist imperialism. Today, these similarities are used to emphasize and display tolerance of religious minorities.[72]

Sikhism

See also: Sant (religion)

The concept of sant or bhagat is found in North Indian religious thought including Sikhism, most notably in Sri Guru Granth Sahib Jee . Figures such as 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 have attained enlightenment through God realization and spiritual union with God via repeatedly reciting the name of God (Naam Japn). Countless names of God exist. In Sikhism, Naam (spiritual internalization of God's 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. 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 one.[73]

New Religious Movements

Thelema is a new religious movement with a list of saints including individuals such as Roger Bacon.[74]

See also

References

Citations

  1. ISBN 978-0-684-81530-5
    . Among other Christian churches, the Russian Orthodox retains a vigorous devotion to the saints, especially the early church fathers and martyrs. On rare occasions, new names (usually monks or bishops) are grafted onto their traditional list of saints ... Something like the cult continues among Anglicans and Lutherans, who maintain feast days and calendars of saints. But while the Anglicans have no mechanism for recognizing new saints, the Lutherans from time to time do informally recommend new names (Da Hammarskjold, Dietrick Bonhoeffer, and Pope John XXIII are recent additions) for thanksgiving and remembrance by the faithful. The saint, then, is a familiar figure in all world religions. But only the Roman Catholic Church has a formal, continuous, and highly rationalized process for 'making' saints.
  2. ^ a b Bebis, George (n.d.). "The Lives of the Saints". Greek Orthodox Archdiocese of America. Retrieved 7 May 2016.
  3. ^ a b "The Glorification of the Saints in the Orthodox Church". www.oca.org. Retrieved 1 February 2024.
  4. ^ 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 ḥasīd 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 have all been referred to as saints.
  5. ^ 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 according to the standards of ethical perfection or of exceptionally meritorious performance. According to Shintō belief, every person after his death becomes a kami, a supernatural being who continues to have a part in the life of the community, nation, and family. Good men become good and beneficial kamis, bad men become pernicious ones. Being elevated to the status of a divine being is not a privilege peculiar to those with saintly qualities, for evil men also 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.
  6. ISBN 978-0-8143-2198-0
    . Retrieved 7 September 2012. Veneration of saints is a universal phenomenon. All monotheistic and polytheistic creeds contain something of its religious dimension ...
  7. ^ "Canonization". oca.org. Retrieved 19 January 2020.
  8. ^ "What does the word 'saint' mean in the Bible?". Retrieved 16 November 2020.
  9. ISBN 0-520-06163-2
  10. ISBN 0-520-06163-2
    .
  11. ^ a b "Gaudete et exsultate: Apostolic Exhortation on the call to holiness in today's world". Holy See. 19 March 2018. Retrieved 4 May 2018.
  12. ^ Kevin Cotter. "How Does Someone Become a Saint? A 5-Step Process". focusoncampus, CHURCH. Retrieved 23 September 2017.
  13. ^ What is a saint? Vatican Information Service, archived from the original on 13 October 1999
  14. ^ "Catechism of the Catholic Church (Second Edition)". Scborromeo.org. Retrieved 12 October 2013.
  15. ^ Catechism of the Catholic Church Chapter 2, Article 1, 61
  16. ISBN 0-86716-535-9
  17. ^ The Catechism of the Catholic Church Archived 12 August 2011 at the Wayback Machine, from the Knights of Columbus site
  18. ^ a b c Luscombe, David and Riley-Smith, Jonathan. 2004. New Cambridge Medieval History: c.1024–c.1198, Volume 5. p. 12.
  19. ^ a b William Smith, Samuel Cheetham, A Dictionary of Christian Antiquities (Murray, 1875), 283.
  20. ^ "Alexander III". Saint-mike.org. Retrieved 12 October 2013.
  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. ^ The Intercession of the Saints Archived 19 June 2009 at the Wayback Machine on Catholic.com
  24. ^ Patron Saints from Catholic Encyclopedia (1913) on Wikisource.org
  25. ^ Acts of the Apostles, 19: 11–2
  26. ^ "Cardinal Newman declared a saint by the Pope". 13 October 2019. Retrieved 19 January 2020.
  27. ^ Jenna Russell, "Marshfield man's prayer an answer in sainthood query", The Boston Globe, 28 April 2009, B1, 4.
  28. ^ a b "CATHOLIC ENCYCLOPEDIA: Relics". www.newadvent.org. Retrieved 11 March 2025.
  29. ^ Table of the Canonizations during the Pontificate of His Holiness John Paul II on Vatican.va
  30. ^ "John Paul II Sainthood: 4 Steps to Becoming a Catholic Saint". Mic. 6 July 2013.
  31. ^ "4 Steps to Becoming a Saint" (PDF). Archived from the original (PDF) on 30 October 2020. Retrieved 27 January 2020.
  32. ^ a b c d "The Steps of Canonization". HowStuffWorks. 20 April 2001.
  33. ^ "The Saints of the Orthodox Church". Greek Orthodox Archdiocese of America. Retrieved 1 February 2024.
  34. ^ Frawley J The Glorification of the Saints in the Orthodox Church at Orthodox Church in America, Syosset, New York
  35. ^ Hopko T "The Orthodox Faith"
  36. ISBN 9780884022282
    .
  37. ^ Hebrews 12:1
  38. ^ "Article XXII". Eskimo.com. Retrieved 12 October 2013.
  39. ^
    ISBN 978-0-595-19171-0
    . In 1556 Article XXII in part read ... "The Romish doctrine concerning ... invocation of saints, is a fond thing 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 simple request to a saint for his prayers (intercession), 'ora pro nobis', or a request for some particular benefit. In medieval times the saints had come to be regarded as themselves the authors of blessings. Such a view was condemned but the former was affirmed.
  40. ^ Augsburg Confession, Article 21, "Of the Worship of the Saints". trans. Kolb, R., Wengert, T., and Arand, C. Minneapolis: Fortress Press, 2000.
  41. ^ A Confession of Faith Presented in Augsburg by certain Princes and Cities to His Imperial Majesty Charles V in the Year 1530
  42. ^ Apology of the Augsburg Confession XXI 14–30
  43. ^ Smalcald Articles-II 25
  44. ^ Apology of the Augsburg Confession XXI 9
  45. ^ Apology of the Augsburg Confession XXI 4–7
  46. ^ "Lutheran Church – Missouri Synod – Christian Cyclopedia". lcms.org.
  47. ^ Augsburg Confession XXI 1
  48. ^ "1530 Roman Confutation". bookofconcord.org. 28 December 2019.
  49. ^ Apology to the Augsburg Confession, Article XXI : Of the Invocation of Saints
  50. Methodist Church in Britain
    . Retrieved 15 June 2019. [T]day we reach one of the high points of the Christian Year – All Saints Day.
  51. ISBN 978-1-501-83321-2
    .
  52. ^ "Beloved of God, Called to Be Saints", New Testament Gospel Doctrine Teacher's Manual. The Church of Jesus Christ of Latter-day Saints, Salt Lake City, Utah. p. 150.
  53. ^ "The Sin of Idolatry and the Catholic Concept of Iconic Participation". Philvaz.com. Retrieved 25 December 2012.
  54. Smith, Joseph Jr. "Pearl of Great Price". Archived from the original
    on 17 August 2000.
  55. ^ M. Russell Ballard, "Faith, Family, Facts, and Fruits", Ensign, Nov 2007, 25–27
  56. ^ Lindsay Jones, ed. (2005). Thomson Gale Encyclopedia of Religion (in Tajik). Vol. Sainthood (Second ed.). Macmillan Reference USA. p. 8033.
  57. ^ Ray, Reginald A. "Some Aspects of the Tulku Trrdition in Tibet". The Tibet Journal, vol. 11, no. 4, 1986, pp. 35–69. JSTOR, http://www.jstor.org/stable/43300222. Accessed 14 August 2021.
  58. ^
    ISBN 9781351722179
    .
  59. ISBN 978-1-884852-04-6
    .
  60. ISBN 978-1-57607-905-8
    . Retrieved 3 June 2013.
  61. ISBN 978-0-7432-0029-5
    . Retrieved 3 June 2013.
  62. ^ Josef W. Meri The Cult of Saints among Muslims and Jews in Medieval Syria OUP Oxford, 14.11.2002 ISBN 9780191554735 pp. 60-81
  63. ^ Winkler, Hans Alexander. Ghost Riders of Upper Egypt.
  64. ^ a b See John Renard, Friends of God: Islamic Images of Piety, Commitment, and Servanthood (Berkeley: University of California Press, 2008); Idem., Tales of God Friends: Islamic Hagiography in Translation (Berkeley: University of California Press, 2009)
  65. ^ a b Radtke, B., "Saint", in: Encyclopaedia of the Qurʾān, General Editor: Jane Dammen McAuliffe, Georgetown University, Washington DC.
  66. ^ Jonathan A. C. Brown, "Faithful Dissenters: Sunni Skepticism about the Miracles of Saints", Journal of Sufi Studies 1 (2012), p. 123
  67. ^ Ibn Taymiyyah, Mukhtasar al-Fatawa al-Masriyya (al-Madani Publishing House, 1980), p. 603
  68. ^ John Renard, Friends of God: Islamic Images of Piety, Commitment, and Servanthood (Berkeley: University of California Press, 2008)
  69. ^ Juan Eduardo Campo, Encyclopedia of Islam (New York: Infobase Publishing, 2009), p. 600
  70. ^ See Jonathan A. C. Brown, Misquoting Muhammad (London: Oneworld Publications, 2015), p. 254
  71. ^ Christopher Taylor, In the Vicinity of the Righteous (Leiden: Brill, 1999), pp. 5–6
  72. ^ Beyond Exoticism and Syncretism: Situating Moroccan Pilgrimage in Jewish Studies by Oren Kosansky
  73. ^ Khalsa, Sant Singh (2007). Sri Guru Granth Sahib: English Translation of Sri Guru Granth Sahib. Arizona: Hand Made Books (Mandeep Singh). pp. 12–263.
  74. ISBN 978-1-55643-899-8
    . Retrieved 2 June 2023.

Sources

Further reading
Wikimedia Commons has media related to Saints.
Look up saint in Wiktionary, the free dictionary.
Retrieved from "https://en.wikipedia.org/w/index.php?title=Saint&oldid=1283882929"