Saint

For other uses, seeSaint (disambiguation).

St Bridget of Swedenpictured with ahalo.InChristian iconography,saints may also be depicted withwreaths,palm branches,andwhite lilies.

InChristianbelief, asaintis a person who is recognized as having an exceptional degree ofholiness,likeness, or closeness toGod.However, the use of the termsaintdepends on the context anddenomination.InCatholic,Eastern Orthodox,Anglican,Oriental Orthodox,andLutherandoctrine, all of their faithful deceased in Heaven are considered to be saints, but some are considered worthy of greater honor or emulation.Official ecclesiastical recognition, and consequently a publiccultofveneration,is conferred on some denominational saints through the process ofcanonizationin the Catholic Church orglorificationin the Eastern Orthodox Church after their approval.

While the English wordsaintoriginated in Christianity,historians of religiontend to use the appellation "in a more general way to refer to the state of special holiness that many religions attribute to certain people", referring to the Jewishḥasīdortzadik,the Islamicwalī/fakir,the Hindurishi,Sikhbhagatorguru,the Shintoistkami,the Taoistshengren,and the Buddhistarhatorbodhisattvaalso as saints.Depending on the religion, saints are recognized either by official ecclesiastical declaration, as in the Catholic faith, or by popular acclamation (seefolk saint).

General characteristics

The English wordsaintcomes from the Latinsanctus,with the Greek equivalent being ἅγιος (hagios) 'holy'.The word ἅγιος appears 229 times in the GreekNew Testament,and its English translation 60 times in the corresponding text of theKing James Versionof theBible.

The wordsanctuswas originally a technical one inancient Roman religion,but due to itsglobalizeduse in Christianity the modern wordsaintis 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.Author John A. Coleman of theGraduate Theological Union,Berkeley, California,wrote that saints across various cultures and religions have the followingfamily resemblances:

1. exemplary model
2. extraordinary teacher
3. wonder workeror source of benevolent power
4. intercessor
5. a life often refusing material attachments or comforts
6. possession of a special andrevelatoryrelation to theholy.

TheanthropologistLawrence Babb, in an article aboutIndianguruSathya 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".

Christianity

Catholic Church

Further information:List of Catholic saintsandGeneral Roman Calendar

A portrait depictingSaint Francis of Assisiby the Italian artistCimabue(1240–1302)

According to theCatholic Church,a saint may be anyone inHeaven,whether recognized on Earth or not, who forms the "great cloud of witnesses" (Hebrews 12:1).These "may include our own mothers, grandmothers or other loved ones (cf. 2 Tim 1:5)" who may have not always lived perfect lives, but "amid their faults and failings they kept moving forward and proved pleasing to the Lord".The titleSaintdenotes a person who has been formallycanonized—that is, officially and authoritatively declared a saint, by the church as holder of theKeys of the Kingdom of Heaven,and is therefore believed to be in Heaven by thegrace 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.Sometimes the word saint also denotes living Christians.

According to theCatechism 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."

In his bookSaint of the Day,editor Leonard Foley says this: the "[Saints'] surrender to God's love was so generous an approach to the total surrender ofJesusthat 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. "

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

On 3 January 993,Pope John XVbecame the first pope to proclaim a person a saint from outside the diocese of Rome: on the petition of the German ruler, he had canonized BishopUlrich of Augsburg.Before that time, the popular "cults", or venerations, of saints had been local and spontaneous and were confirmed by the localbishop.Pope John XVIIIsubsequently permitted a cult of five Polishmartyrs.Pope Benedict VIIIlater declared the Armenian hermitSimeon of Mantuato be a saint, but it was not until the pontificate ofPope Innocent IIIthat the Popes reserved to themselves the exclusive authority to canonize saints, so that local bishops needed the confirmation of the Pope.Walter of Pontoisewas the last person inWestern Europeto be canonized by an authority other than the Pope:Hugh de Boves,theArchbishop of Rouen,canonized him in 1153.Thenceforth a decree ofPope Alexander IIIin 1170 reserved the prerogative of canonization to the Pope, insofar as theLatin Churchwas concerned.

Alban ButlerpublishedLives of the Saintsin 1756, including a total of 1,486 saints. The latest revision of this book, edited byHerbert ThurstonandDonald Attwater,contains the lives of 2,565 saints.Robert Sarno, an official of theDicastery for the Causes of Saintsof theHoly See,expressed that it is impossible to give an exact number of saints.

Thevenerationof saints, inLatincultus,or the "cult of the Saints", describes a particular popular devotion or entrustment of one's self to a particular saint or group of saints. Although the termworshipis 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. One is permitted to ask the saints tointercedeor pray to God for persons still on Earth,just as one can ask someone on Earth to pray for him.

A saint may be designated as apatron saintof a particular cause, profession, or locale, or invoked as a protector against specific illnesses or disasters, sometimes by popular custom and sometimes by official declarations of the church.Saints are not believed to have power of their own, but only that granted by God.Relicsof saints are respected, orvenerated,similar to the veneration of holy images andicons.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.For example, an Americandeaconclaimed in 2000 thatJohn Henry Newman(then 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."

Once a person has been canonized, the deceased body of the saint is considered holy as arelic.The remains of saints are called holy relics and are usually used in churches. Saints' personal belongings may also be used as relics.Some of the saints have a specialsymbolby 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 theSt. Lawrence Seaway.

Stages of canonization

Formalcanonizationis a lengthy process, often of many years or even centuries.There are four major steps to become a saint.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 theDicastery for the Causes of Saintsof theHoly Seefor evaluation at the universal level of the church.If the application is approved the candidate may be granted the titleVenerable(stage 2).Further investigation, step 3, may lead to the candidate'sbeatificationwith the titleBlessed,which is elevation to the class of theBeati.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, thePopemay canonize the candidate as a saintfor veneration by the universal church.

Eastern Orthodoxy

Further information:Glorification

Saint, 12th century fresco inStaraya Ladoga

In theEastern OrthodoxChurch, a saint is defined as anyone who is inHeaven,whether recognized here on Earth, or not.By this definition,Adam and Eve,Moses,the variousprophets,and archangels are all given the title of "Saint". Sainthood in the Orthodox Church does not necessarily reflect a moral model, but communion with God: there are countless examples of people who lived in great sin and became saints by humility and repentance, such asMary of Egypt,Moses the Ethiopian,andDysmas,the repentant thief who was crucified. Therefore, a more complete Eastern Orthodox definition of what a saint is, has to do with the way that saints, through their humility and their love 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 by people who directly knew them. As their popularity grows they are often then recognized by the entire church through theHoly Spirit.The wordcanonizationmeans that a Christian has been found worthy to have his name placed in the canon (official list) of saints of the church. The formal process of recognition involves deliberation by a synod of bishops.The Orthodox Church 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 by a service of glorification in which the saint is given a day on the church calendar to be celebrated by the entire church.This does not, however, make the person a saint; the person already was a saint and the church ultimately recognized it.

As a general rule, onlyclergywill touch relics in order to move them or carry them in procession, however, invenerationthe faithful will kiss the relic to show love and respect toward the saint. Thealtarin an Orthodox Church usually contains relics of saints,often ofmartyrs.Church interiors are covered with theiconsof 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 OnuphriusbyEmmanuel Tzanes,1662

Because the church shows no true distinction between the living and the dead, as the saints are considered to be alive in Heaven, saints are referred to as if they are still alive, and are venerated, 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 theEastern Orthodox Church,the titleὍσιος,Hosios(f. ὉσίαHosia) is also used. This is a title attributed to saints who had lived amonasticoreremiticlife equivalent to the more usual title of "Saint".

Oriental Orthodoxy

TheOriental Orthodoxchurches ‒ theArmenian Apostolic Church,theCoptic Orthodox Church of Alexandria,theTewahedo Church,Malankara Syrian Orthodox Church,and theSyriac Orthodox Church‒ follow a canonization process unique to each church. The Coptic Orthodox Church of Alexandria, for example, has the requirement that at least 50 years must pass following a prospective saint's death before the Coptic Orthodox Church'spopecan canonize the saint.

Anglicanism

Main article:Saints in Anglicanism

In theAnglican Communionand theContinuing Anglicanmovement, 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 (Hebrews 12:1). The saints are seen as elder brothers and sisters in Christ. Official Anglican creeds recognize the existence of the saints in heaven.

Inhigh-churchcontexts, such asAnglo-Catholicism,a saint is generally one to whom has been attributed (and who has generally demonstrated) a high level of holiness andsanctity.In this use, a saint is therefore not merely abeliever,but one who has been transformed by virtue. InCatholicism,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,one of theChurch of England'sArticles of Religion"OfPurgatory"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 theologianE.J. Bicknellstated 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."

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,JesusChrist.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.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 betweenmediatorandintercessor,and claim that asking for the prayers of the saints is no different in kind than asking for the prayers of living Christians.Anglican Catholicsunderstand sainthood in a moreCatholicorOrthodoxway, often praying for intercessions from the saints and celebrating their feast days.

According to theChurch of England,a saint is one who is sanctified, as it translates in the Authorized King James Version (1611)2 Chronicles6:41:

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

Lutheranism

Further information:Calendar of Saints (Lutheran)andLiturgical 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.

In theLutheran 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 theAugsburg Confession,the termsaintis 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 prayerstothe saints are prohibited, as they are not mediators of redemption.But, Lutherans do believe that saints pray for the Christian Church in general.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.

The Lutheran Churches also haveliturgical calendarsin which they honor individuals as saints.

The intercession of saints was criticized in theAugsburg Confession, Article XXI: Of the Worship of the Saints.This criticism was rebutted by the Catholic side in theConfutatio Augustana,which in turn was rebutted by the Lutheran side in theApology to the Augsburg Confession.

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 aresaints,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 theTwelve Apostles,John Wesley,etc.—although most are named after geographical locations associated with an earlycircuitor prominent location. Methodist congregations observeAll Saints' Day.Many encourage the study of saints, that is, the biographies of holy people.

The 14th Article of Religion in theUnited MethodistBook of Disciplinestates:

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.

Other Protestantism

In manyProtestantchurches, the wordsaintis used more generally to refer to anyone who is a Christian. This is similar in usage toPaul's numerous references in the New Testament of the Bible.In this sense, anyone who is within theBody of Christ(i.e., a professing Christian) is a saint because of their relationship with Christ Jesus. Many Protestants considerintercessory prayers to the saintsto beidolatry,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.

Within some Protestant traditions,saintis also used to refer to anyborn-again Christian.Many emphasize the traditionalNew Testamentmeaning of the word, preferring to write "saint" to refer to any believer, in continuity with the doctrine of thepriesthood of all believers.

The Church of Jesus Christ of Latter-day Saints

The use of "saint" withinthe Church 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 theSecond Coming of Christ,and is used to distinguish the members of the church, which considers itself the restoration of the ancient Christian church.Members are therefore often referred to as "Latter-day Saints"or" LDS ", and among themselves as" saints ".

Other religions

In some theological literature, the use of the termsainttends 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 termsaintis often used to translate this idea from manyworld religions.The Jewishḥasīdortsaddiq,the Islamicqidees,the Zoroastrianfravashi,the Hindursiorguru,the Buddhistarahantorbodhisattva,the Daoistshengren,the Shintokami,and others have all been referred to as saints.

African diaspora

See also:African diaspora religions

CubanSantería,Haitian Vodou,Trinidad Orisha-Shango,BrazilianUmbanda,Candomblé,and other similarsyncretistreligions 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 thedeities.The namesanteríawas originally a pejorative term for those whose worship of saints deviated from Catholic norms.

Buddhism

See also:BodhisattvaandArhat

Buddhists in both theTheravadaandMahayanatraditions hold theArhatsin special esteem, as well as highly developedBodhisattvas.

Tibetan Buddhistshold thetulkus(reincarnates of deceased eminent practitioners) as living saints on earth.

Druze faith

Due to theChristian influence on Druze faith,twoChristian saintsbecome theDruze's favorite venerated figures:Saint Georgeand SaintElijah.Thus, in all the villages inhabited by Druzes and Christians in centralMount Lebanona Christian church or Druze maqam is dedicated to either one of them.According to scholar Ray Jabre Mouawad the Druzes appreciated the two saints for their bravery:Saint George because he confronted the dragonand Saint Elijah because he competed with the pagan priests ofBaaland won over them.In both cases the explanations provided by Christians is that Druzes were attracted towarrior saintsthat resemble their own militarized society.

Hinduism

Main article:Hindu saints

Portrait of the saintlyKanua,a HindubabaofMathura,India, also pictured with a halo encircling his head.

Hindu saints are those recognized byHindusas showing a great degree of holiness and sanctity. Hinduism has a long tradition of stories and poetry about saints. There is no formalcanonizationprocess in Hinduism, but over time, many men and women have reached the status of saints among their followers and among Hindus in general. Unlike in Christianity, Hinduism does not canonize people as saints after death, but they can be accepted as saints during their lifetime.Hindu saints have often renounced the world, and are variously calledgurus,sadhus,rishis,devarishis,rajarshis,saptarishis,brahmarshis,swamis,pundits,purohits,pujaris,acharyas,pravaras,yogis,yoginis,and other names.

Some Hindu saints are given god-like status, being seen asincarnationsofVishnu,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.

Islam

Main article:Wali

Besides prophets, according toIslam,saints possessblessings(Arabic: بركة, "baraka" ) and can performmiracles(Arabic: كرامات,Karāmāt). Saints rank lower than prophets, and they do not intercede for people on the Day of Judgment. However, both the tombs of prophets and saints are visited frequently(Ziyarat).People would seek the advice of a saint in their quest for spiritual fulfilment. Unlike saints in Christianity, Muslim saints are usually acknowledged informally by consensus of common people, not by scholars. Unlike prophets, women likeRabia of Basrawere accepted as saints.

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.

Islam has had a rich history of veneration of saints (often calledwali,which literally means 'Friend [of God]'),which has declined in some parts of the Islamic world in the twentieth century due to the influence of the various streams ofSalafism.InSunni Islam,the veneration of saints became a very common form of devotion early on,and saints came to be defined in the eighth-century as a group of "special people chosen by God and endowed with exceptional gifts, such as the ability to work miracles."The classical Sunni scholars came to recognize and honor these individuals as venerable people who were both "loved by God and developed a close relationship of love to Him.""Belief in the miracles of saints (karāmāt al-awliyāʾ)... [became a] requirement in Sunni Islam [during the classical period], "with even medieval critics of the ubiquitous practice ofgrave visitationlikeIbn Taymiyyahemphatically declaring: "The miracles of saints are absolutely true and correct, and acknowledged by all Muslim scholars. TheQuranhas pointed to it in different places, and thesayings of the Prophethave mentioned it, and whoever denies the miraculous power of saints are innovators or following innovators. "The vast majority of saints venerated in the classical Sunni world were theSufis,who were all Sunni mystics who belonged to one of thefour orthodox legal schools of Sunni law.

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 theSalafi movement,whose various streams regard it as "being both un-Islamic and backwards... rather than the integral part of Islam which they were for over a millennium."In a manner similar to theProtestant Reformation,the specific traditional practices whichSalafismhas tried to curtail in bothSunniandShiacontexts include those ofthe veneration of saints,visiting their graves,seeking their intercession,andhonoring 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."

Judaism

Main article:Tzadik

The termTzadik,'righteous', and its associated meanings developed inrabbinic thoughtfrom itsTalmudiccontrast withḤasīd,'pious', to its exploration inethical literature,and its esoteric spiritualization inKabbalah.InḤasidic Judaism,the institution of the Tzadik assumed central importance, combining former elite mysticism with social movement for the first time.

In Muslim majority countries, particularlyMorocco,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 likeTorah 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.

Sikhism

See also:Sant (religion)

The concept ofsantorbhagatis found in North Indian religious thought includingSikhism,most notably in theGuru Granth Sahib.Figures such asKabir,Ravidas,Namdev,and others are known asSantsorBhagats.The termSantis 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 Japo). Countless names of God exist. In Sikhism,Naam(spiritual internalization of God's name) is commonly attained through the name ofWaheguru,which translates to "Wondrous Guru".

Sikhs are encouraged to follow the congregation of a Sant (Sadh Sangat) or "The Company of the Holy".Santsgrace the Sadh Sangat with knowledge of the Divine God, and how to take greater steps towards obtaining spiritual enlightenment throughNaam.Santsare to be distinguished from "Guru" (such asGuru 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.

New Religious Movements

Thelemais a new religious movement with a list of saints including individuals such asRoger Bacon.

See also

• Calendar of saints
• Communion of saints
• Devil's advocate
• Hagiography
• Hallow
• Mar (disambiguation)
• 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 Canarian saints
  • List of Coptic saints
  • List of Eastern Orthodox saints
  • List of saints of India
  • List of saints of the Augustinian Order
  • List of saints of the Benedictine Order
  • List of saints of the Carmelite Order
  • List of saints of the Dominican Order
  • List of saints of the Franciscan Order
  • List 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

Sources

• Beyer, Jürgen, et al., eds.Confessional sanctity (c. 1550 – c. 1800).Mainz: Philipp von Zabern, 2003.
• 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.ISBN0-520-06163-2.
• Hein, David. "Saints: Holy, Not Tame".Sewanee Theological Review49 (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.ISBN0-87973-893-6.
• Perham, Michael.The Communion of Saints.London: Alcuin Club/SPCK, 1980.
• Woodward, Kenneth L.Making Saints.New York: Simon & Schuster, 1996.

Further reading

• Delehaye, Hippolyte(1911)."Saint".Encyclopædia Britannica.Vol. 23 (11th ed.). pp. 1010–1011.
• Gallick, Sarah (2014).50 Saints Everyone Should Know.Wise Media Group.ASINB007UI2LDE.E-book.
• Hebert, Alber (15 October 2004).Saints Who Raised the Dead: True Stories of 400 Resurrection Miracles.Illinois: TAN Books.ISBN978-0-89555-798-8.
• Trigilio, John; Brighenti, Kenneth (2010).Saints for Dummies.Wiley.ISBN978-0-470-53358-1.

External links

• Today's Saints on the Calendar
• Saints' Books Library
• Orthodox Saints and Martyrs of the Ancient Church
• Saints and Their Legends: A Selection of Saints
• Biographies of Saints and Gurus in the Indian Tradition