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[[Fasciculus:14Nothelfer.JPG|thumb|[[Quattuordecim auxiliatores]]]]
'''Sanctus''' est homo egregiae sanctitatis in
Aliae religiones noscunt certos homines praecipuae sanctitatis vel humanitatis. == Proprietates et definitiones ==
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== Christianitas ==
Secundum [[Biblia Sacra]] sanctus est, qui sanctificatur ([[Liber II Paralipomenon]] 6:41).
Christianitate crescente verbum "sanctus" utebatur potius ad designadum singula individua, qui habebantur et venerabantur ut exemplaria fidei pro aliis Christianis. In principio terminus pro [[martyr]]ibus fidei utebatur. Ad tumbas martyrum fideles congregare et [[eucharistia]]m celebrare solebant. Exemplum primum talium caerimoniorum celebrationes [[saeculum 2|saeculo secundo]] quotannis ad tumbam [[Polycarpus Smyrnaeus|Polycarpi]] habitae sunt.
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As Christianity developed, the word ''saint'' came to be used more commonly to designate specific individuals who were held to be exemplars of the faith, and who were commemorated or venerated as an inspiration to other Christians. Initially, the term was used to describe those who had been [[martyr]]s for the faith. Other believers would gather at the martyr’s grave, and celebrate the [[eucharist]] there. The ceremony took the form of a joyful, triumphant celebration. The first recorded instance of such ceremonies is the annual celebrations at the grave of [[Polycarp]] in the second century.<ref name="attwater2">Attwater & John (1995) page 2</ref
From the beginning of Christianity, Christians prayed to departed friends and relatives to [[intercession|intercede]] on their behalf, and such prayers were soon extended to those regarded as saints. Rather quickly, the saints' intercession was sought more frequently than that of departed personal friends. [[Bishops]] and [[martyrs]] tended to be the most frequently venerated during these early years. Examples of early requests for intercession can be found in the [[Catacombs of Rome]].<ref name="attwater2"/>-->
Shortly thereafter, another type of saint became recognized. This was the [[anchorite]] or [[hermit]], of the type of [[Anthony of Egypt]]. Although hermits did not die in the physical sense, they did resolve to die to the pleasures of the world, making them effectively martyrs. Subsequently, after the formation of [[monasteries]], monks came under consideration as saints. When [[convent]]s were formed, nuns began to be canonized. Also, outstanding laymen became more frequently considered as saints.▼
Paulo poster alter typus sancti agnotus est: [[Eremita]]e sicut [[Antonius abbas]]. Illi, quamvis non mortui sensu physico, a voluptatibus mundi absoluti et ideo quasi martyres facti sunt.
Temporibus posterioribus [[monachi]] et monachae sancti cosiderabantur et canonizabantur. Similiter et laici excelsi saepius sancti considerabantur.
Ad differendos varios typos sanctorum termini classificationis inventi sunt.
Ad [[episcopus|episcopos]], martyres, eremitas nunc [[abbas|abbates]], [[presbyter|presbyteri]], [[confessor]]es, [[abbatissa]]e, virgines et postea alii typi additi sunt.
In traditione aliquorum Protestantium "sanctus" (sicut inter primos Christianos) omnem re-natum Christianum designat.
▲<!--Shortly thereafter, another type of saint became recognized. This was the [[anchorite]] or [[hermit]], of the type of [[Anthony of Egypt]]. Although hermits did not die in the physical sense, they did resolve to die to the pleasures of the world, making them effectively martyrs. Subsequently, after the formation of [[monasteries]], monks came under consideration as saints. When [[convent]]s were formed, nuns began to be canonized. Also, outstanding laymen became more frequently considered as saints.
To assist in the differentiation of the various kinds of saints, terms were invented to differentiate between them. In addition to the existing bishop, martyr, and hermit, [[Virgin]] and [[Matron]] for women, [[Confessor]], [[Abbott]] and [[Abbess]], [[Priest]], and other words were added. Since then, churches have created additional such terms to assist in differentiating the ever-proliferating types.
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=== Catholicismus Romanus ===
Sunt plus quam
In [[Ecclesia Catholica]] est terminus pro homine, qui iam est in [[coelum|coelo]], et qui gaudet [[visio beatifico|visionem beatificam]] [[Deus|Dei]]. Catholici credunt sanctos non tantum Deum amare, cognoscere et laudare, sed etiam fideles in terris cognosere et amare. Ergo
De cultu sanctorum ecclesia Catholica Romana praescribit: "cultu publico eos tantum Dei servos venerari licet, qui auctoritate Ecclesiae in album Sanctorum vel Beatorum relati sint" (
▲In [[Ecclesia Catholica]] est terminus pro homine, qui iam est in [[coelum|coelo]], et qui gaudet [[visio beatifico|visionem beatificam]] [[Deus|Dei]]. Catholici credunt sanctos non tantum Deum amare, cognoscere et laudare, sed etiam fideles in terris cognosere et amare. Ergo, Catholici saepe quaerunt auxilium sanctorum, ut intercedant ad Deum pro eis. Magnus numerus sanctorum est hominum non amplius recordatorum, qui celebrantur die [[1 Novembris]], in suffragione [[Festum Omnium Sanctorum|Omnium Sanctorum]]. Nonnulli, tamen, ab ecclesia sunt noti tamquam exempla vitae Christianae. Illi sunt sancti canonizati, quos saepe indicat vocabulum ''sancti.'' Processus [[Beatificatio|beatificationis]] et [[Canonizatio|canonizationis]] examinat integritatem vitae, sanctitatem, et orthodoxiam alius, et petit duo miracula. Saepe sancti accipiuntur a Christianis in patronos, vel a die natali, vel a nomine eorum.
Also, by this definition there are many people believed to be in [[heaven]] who have not been formally declared as Saints (most typically due to their obscurity and the involved process of formal canonization) but who may nevertheless generically be referred to as saints (lowercase 's'). Anyone in heaven is, in the technical sense, a saint. Unofficial devotions to uncanonised individuals take place in certain regions.-->▼
▲De cultu sanctorum ecclesia Catholica Romana praescribit: "cultu publico eos tantum Dei servos venerari licet, qui auctoritate Ecclesiae in album Sanctorum vel Beatorum relati sint" (canone 1187). Ex canone 1186, [[Codex Iuris Canonici|Codicis Iuris Canonici]] propositum cultus sanctorum est: "Ad sanctificationem populi Dei fovendam, Ecclesia peculiari et filiali christifidelium venerationi commendat Beatam Mariam semper Virginem, Dei Matrem, quam Christus hominum omnium Matrem constituit, atque verum et authenticum promovet cultum aliorum Sanctorum, quorum quidem exemplo christifideles aedificantur et intercessione sustentantur."<!--
Veneratio sive cultus sanctorum devotionem particularem populi erga sanctos describit. Veneratio (δουλία) in sensu honorificiendi vel respectandi intenditur. Adoratio (λατρία) autem Deo reservata est. Sancti in caelo, amici Dei intimi ab hominibus adhuc in terra vivientibus rogari possunt, ut pro eis orarent, intercedant. Quivis sanctus [[patronus]] alicuius causae vel professionis designari vel contra singulos morbos sive alia mala invocari potest. Sancti non potentes ex seipsis sed solum per gratiam Dei putantur. [[Reliquiae]] sanctorum similiter [[icon]]ibus respiciuntur. A primis temporibus credentes coram reliquiis sanationem implorant.
"Virtutesque non quaslibet faciebat Deus per manum Pauli, ita ut etiam super languidos deferrentur a corpore eius sudaria et semicinctia, et recedebant ab eis languores, et spiritus nequam egrediebantur." ([[Actus Apostolorum]] 9:11-12)
<!--The [[veneration]] of saints, in Latin, ''cultus'', or the ''cult of the saints'', describes a particular popular devotion to the saints. Although the term "[[worship]]" is often used, it is intended in the old sense meaning to honor or give respect (dulia). Divine Worship is properly reserved only for God (latria) and never to the Saints. In Roman Catholic theology, since God is the God of the Living, then it follows that the saints are alive in Heaven. As "special friends of God" they can be asked to intercede or pray for those still on earth. A saint may be designated as a [[patron saint]] of particular causes or professions, or invoked against specific illnesses or disasters. They are not thought to have power of their own, but only that granted by God. [[Relics]] of saints are respected in a similar manner to holy images and [[icons]]. The practices of past centuries in calling upon relics of saints for healing is taken from the early Christian church. The worship of saints is referred to as 'hagiolatry'.▼
"So extraordinary were the mighty deeds God accomplished at the hands of Paul that when face cloths or aprons that touched his skin were applied to the sick, their diseases left them and the evil spirits came out of them." (Acts 19:12)--> ▼
▲Also, by this definition there are many people believed to be in [[heaven]] who have not been formally declared as Saints (most typically due to their obscurity and the involved process of formal canonization) but who may nevertheless generically be referred to as saints (lowercase 's'). Anyone in heaven is, in the technical sense, a saint. Unofficial devotions to uncanonised individuals take place in certain regions.
Cum qua persona sancta iudicata est, corpus eius sacrum consideratur. Reliquiae sanctorum praecipue in [[ecclesia|ecclesiis]] conservantur. Etiam vestes et aliae res ex usu sanctorum provenientes ad venerationem conservantur. Nonnullis sanctis attributa adscripta sunt, e. g. claves ad [[Petrus (apostolus)|Sanctum Petrum]], ensis ad [[Paulus Tarsensis|Sanctums Paulum]].
<!--Once a person has been declared a saint, the body of the saint is considered holy. The remains of saints are called holy [[relics]] and are usually used in Churches. The saints' personal belongings may also be used as relics. Some of the saints have a [[Saint symbology|symbol]] that represents their life.▼
▲The [[veneration]] of saints, in Latin, ''cultus'', or the ''cult of the saints'', describes a particular popular devotion to the saints. Although the term "[[worship]]" is often used, it is intended in the old sense meaning to honor or give respect (dulia). Divine Worship is properly reserved only for God (latria) and never to the Saints. In Roman Catholic theology, since God is the God of the Living, then it follows that the saints are alive in Heaven. As "special friends of God" they can be asked to intercede or pray for those still on earth. A saint may be designated as a [[patron saint]] of particular causes or professions, or invoked against specific illnesses or disasters. They are not thought to have power of their own, but only that granted by God. [[Relics]] of saints are respected in a similar manner to holy images and [[icons]]. The practices of past centuries in calling upon relics of saints for healing is taken from the early Christian church. The worship of saints is referred to as 'hagiolatry'.
▲"So extraordinary were the mighty deeds God accomplished at the hands of Paul that when face cloths or aprons that touched his skin were applied to the sick, their diseases left them and the evil spirits came out of them." (Acts 19:12)
▲Once a person has been declared a saint, the body of the saint is considered holy. The remains of saints are called holy [[relics]] and are usually used in Churches. The saints' personal belongings may also be used as relics. Some of the saints have a [[Saint symbology|symbol]] that represents their life.
In the [[Roman Catholic church|Roman Catholic tradition]], a person that is seen as exceptionally holy can be declared a saint by a formal process, called [[canonization]]. This particular form of recognition formally allows the person so canonized to be listed in the official [[Litany of the Saints]] during [[Mass (liturgy)|Mass]]. Formal canonization is a lengthy process often taking many years, even centuries. The first step in this process is an investigation of the candidate's life, undertaken by an expert. After this, the report on the candidate is given to the bishop of the area and more studying is done. It is then sent to the Congregation for the Causes of Saints in Rome. If they approve it, then the person may be granted the title of "Venerable", further investigations may lead to the candidate's beatification and given title of "Blessed." At a minimum, two important miracles are required to be formally declared a saint. The Church, however, places special weight on those [[miracle]]s or instances of intercession that happened after the individual died and which are seen to demonstrate the saint's continued special relationship with God after death. Finally, when all of this is done the [[Pope]] canonises the saint.
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Santeria, Haitian [[Vodou]], Brazilian [[Umbanda]] and other similar religions adopted the Roman Catholic Saints, or the images of the saints, as representations of their own spirits/deities or 'Orishas' in Santeria and 'Lwa' in Vodoun. Although there are many similarities between Vodoun and Santeria, they are different in respect to origin and language (Vodou is French, Santeria is Spanish). The adoption of Catholic Saints was fairly common in the religions that were adapted by the slaves in the New World. It can be understood as an example of faux-Catholicism.-->
===Orthodoxia orientalis===
===Anglicanismus===
===Protestantistmus===
== Aliae religiones ==
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