Search over 40,000 articles from the original, classic Encyclopedia Britannica, 11th Edition.
|
See also:SAINT (See also:lat. sanctus, " See also:holy ")
, the See also:term originally applied, e.g. in the New Testament and in the most See also:ancient monuments of See also:Christian thought, to all believers
.
In this sense it is still used by those See also:modern Christian sects which profess to See also:base their polity on the See also:Bible only (e.g. the See also:Mormons or " Latter See also:Day See also:Saints ")
.
In ancient See also:inscriptions it often means those souls who are enjoying eternal happiness, or the martyrs
.
Thus we find inscriptions in the Catacombs such as vivas inter sanctos, refrigera cum spiritu sancto, and See also:people were buried ad sanctos
.
For a See also:long See also:time, too, sanctus was an See also:official See also:title, particularly reserved for bishops (v
.
Analecta Bollandiana, xviii
.
410-411)
.
It was not till almost the 6th See also:century that the word be-came a title of See also:honour specially given to the dead whose cult was publicly celebrated in the churches
.
It was to the martyrs that the See also:
3) shows clearly that this was not an innovation, but a See also:custom already established among the Christians
.
It does not follow that it was henceforth universal
.
The Church of See also:Rome does not seem to have inscribed in its See also:calendar its martyrs of an earlier date than the 3rd century
.
The essential See also:form of the cult of the martyrs was that of the honours paid to the illustrious dead; and these honours were officially paid by the community
.
They consisted in a gathering at the martyr's See also:tomb on the anniversary of his death
.
St See also:Cyprian, speaking of the confessors who died in See also:prison, wrote to his priests, " Denique et See also:dies eorum, quibus excedunt, adnotate, ut commemorationes eorum inter memorias martyrum celebrare possimus" (Epist. xii
.
2)
.
The See also:list of anniversaries of a church formed its See also:Martyrology (q.v.)
.
In the See also:early days each church confined itself to celebrating its own martyrs; but it was not long before it be-came customary to celebrate the anniversaries of martyrs of other churches
.
In the See also:oldest See also:Roman ferial we already find festivals of Carthaginian martyrs, and similarly, in the Carthaginian calendar, Roman festivals, while See also:Wright's See also:Syriac Martyrology contains numerous traces of this See also:exchange of festivals
.
From the 5th century onwards certain celebrated saints were honoured almost universally; St See also:Augustine (Sermo, 276, § 4) says that the festival of St See also:Vincent was celebrated throughout the whole of the Christian See also:world
.
The same was the See also:case of the festivals of St See also:Stephen, St See also: The calendars at first included only martyrs, but their See also:scope was gradually widened . The first to find a See also:place in them were the bishops . Apparently they were at first arranged in a See also:series of anniversaries See also:separate from that of the martyrs, as seems to be shown by the existence at Rome of the Depositio episcoporum See also:side by side with the Depositio martyrum; the two lists seem to have been combined, as in the calendar of See also:Carthage, which includes the dies nataliciorum martyrum et depositions episcoporum . Some of the most famous bishops also ended by passing from one calendar into the other . Finally, the ascetics came to See also:share in the honours paid to the martyrs, and we see in the Historia religiosa of See also:Theodoret how quickly this assimilation took place . In times of persecution the martyrs were buried among the See also:rest of the faithful, but one can understand that their tombs, at which gatherings took place at least on the day of their anniversary, were distinguished from the See also:ordinary tombs by some sign . When the See also:peace of the Church permitted it, they were enshrined in chapels and often in sumptuous basilicas . In the See also:West these buildings were raised over the tomb, which was See also:left intact; but in the See also:East there was no hesitation in disturbing the See also:graves of the saints and removing the bodies to a See also:basilica built to receive them . It is in this way that the See also:relics of St Babylas were placed in the See also:sanctuary built by See also:Gallus at See also:Daphne (See also:Socrates, Hist. eccl. iii . 18; See also:Sozomen, Hist. eccl. v . 19) . As a See also:matter of fact, the discipline of the Eastern churches with regard to the relics was, from the very beginning, much less severe than that of Rome and a See also:great number of the Western churches . From the 4th century on are recorded cases of See also:translation of the bodies of saints, and they did not even shrink from dividing the sacred relics . In the West the principle already laid down by St See also:Gregory the Great in his See also:letter to See also:Constantia, namely that of not disturbing the bodies of the saints, was for a long time the See also:rule in all cases, and the portions distributed to the churches were simply brandea, that is to say, See also:linen which had lain upon the tomb of the See also:saint, or, in other words, representative relics . But as early as the 7th century there is See also:proof of a relaxation of this rule which had so well safeguarded the authenticity of the relics . It was finally disregarded altogether; in the 9th century See also:translations of relics were extremely frequent, and led to inextricable confusion in the future . As to the belief in the efficacy of the prayers of the saints for those still living on See also:earth, and similarly in the efficacy of the prayers addressed to the saints, St See also:Cyril of See also:Jerusalem indicates in the following words the advantages of the See also:commemoration of the saints: " Then we make mention also of those who have fallen asleep before us, first of patriarchs, prophets, apostles, martyrs, that See also:God would at their; prayers and intercessions receive our supplication " (See also:Cat . Myst. v . 9) . It is difficult to understand a much-discussed passage of See also:Origen (De oratione, 14), except as applying to See also:prayer addressed to the saints . The Fathers of the 4th century, and notably the Cappadocian Fathers, provide us with a quantity of See also:evidence on this subject, which leaves no doubt as to the practice of the invocation of saints, nor of the See also:complete approval with which it was viewed . St See also:Basil, for example, says: " I accept also the See also:holy apostles, prophets and martyrs, and I See also:call upon them for their intercession to God, that by them, that is by their See also:mediation, the See also:good God may be propitious to me, and that I may be granted redemption for my offences " (Epist . 360) . The cult of the saints early met with opposition, in See also:answer to which the Church Fathers had to defend its lawfulness and explain its nature . The Church of See also:Smyrna had early to explain its position in this matter with regard to St See also:Polycarp: " We See also:worship See also:Christ, as the Son of God; as to the martyrs, we love them as the disciples and imitators of the See also:Lord " (Martyrium Polycarpi, xvii . 3) . St Cyril of See also:Alexandria defends the worship of the martyrs against See also:Julian; St Asterius and Theodoret against the pagans in See also:general, and they all See also:lay emphasis on the fact that the saints are not looked upon as gods by the Christians, and that the honours paid to them are of quite a different See also:kind from the See also:adoration reserved to God alone . St See also:Jerome argued against See also:Vigilantius with his accustomed vehemence, and especially meets the objection based on the resemblance between these See also:rites and those of the pagans . But it is above all St Augustine who in his refutation of Faustus, as well as in his sermons and elsewhere, clearly defined the true See also:character of the honours paid to the saints: " Non eis templa, non eis altaria, non sacrificia exhibemus . Non eis sacerdotes offerunt, absit, Deo praestantur . Etiam apud memorias sanctorum martyrum cum offerimus, nonne Deo offerimus ? . . Quando audistis dici apud memoriam sancti Theogenis: offero tibi, sancte Theogenis: See also:aut ? offero tibi Petro, aut: offero tibi Paule?" (Serino, 273 . 7; cf . Contra Faustum, xx . 21) .
The undoubted abuses which See also:grew up, especially during the See also:middle ages, raised up, at the time of the See also:Reformation, fresh adversaries of the cult of the saints
.
The See also:council of See also:Trent, while reproving all superstitious practices in the invocation of the saints, the veneration of relics and the use of images, expresses as follows the See also:doctrine of the Roman Church: " That the saints who reign with Christ offer to God their prayers for men; that it is good and useful to invoke them by supplication and to have recourse to their aid and assistance in See also:order to obtain from God His benefits through His Son our Saviour Jesus Christ, who alone is our Saviour and Redeemer " (Secs. See also:xxv.)
.
At the See also:present day the See also:canonization (q.v.) of saints is reserved in the Roman Church to the See also:sovereign pontiff
.
The See also:Anglican Church, while still commemorating many of the See also:Catholic saints, has not, since the Reformation, admitted any new names to the authoritative list, with the single exception of that c.f See also: See also:Percival, The Invocation of Saints (See also:London, 1896) ; A . P . See also:Forbes, An Explanation of the See also:Thirty-nine Articles (See also:Oxford, 1878) . (H . DE.) ST AFFRIQUE, a See also:town of See also:Southern See also:France, See also:capital of an See also:arrondissement in the See also:department of See also:Aveyron, on the Sorgues, 68 m . N.N.W. of See also:Beziers on a See also:branch See also:line of the railway to Clermont See also:Ferrand . Pop . (1906) town, 4473; See also:commune 6571 . An old See also:bridge over the Sorgues and some megaliths in the neighbourhood, especially, the dolmen at Tiergues, are of antiquarian See also:interest . There is considerable See also:trade in See also:wool. and Roquefort See also:cheese . St Affrique grew up in the 6th century around the tomb of St Africain, See also:bishop of Comminges . In the 12th century a fortress was built on the neighbouring See also:rock of See also:Caylus .
The See also:possession of St Affrique was vigorously contested during the See also:wars of See also:religion
.
It was eventually occupied by the See also:Huguenots till 1629, when it was seized and dismantled by a royal See also:army
.
ST ALBANS, EARLS AND See also:DUKES OF
.
The See also:English title of See also:earl of St Albans was first See also:borne by See also:Richard See also:Bourke, or de See also:Burgh, 4th earl of See also:Clanricarde (d
.
1635), who was lord See also:president of See also:Connaught from 1604 to 1616 and See also:governor of See also:Galway in 1616
.
In 1624 he was made See also:Baron Somerhill and See also:Viscount Tunbridge in the English See also:peerage, and in 1628 earl of St Albans, Baron Imanney and Viscount Galway
.
He ,became the third See also:husband of Frances, See also:dowager countess of See also:Essex, whose first husband had been See also:Sir See also:
His Whig sentiments prevented his See also:advancement under See also:Anne, but he was restored to favour at the See also:accession of See also:George I
.
He died at See also:Bath on the loth of May 1726
.
His wife See also:Diana, daughter and heiress of See also:Aubrey de See also:Vere, last earl of Oxford, was a well-known beauty, who became See also:lady of the bedchamber to See also:Caroline, princess of See also:Wales, and survived until the 15th of See also:January 1742
.
Charles was succeeded by his eldest son, CHARLES BEAUCLERK, 2nd See also:duke of St Albans (1696-1751), while his youngest son, Lord Aubrey Beauclerk (c
.
1710-1741), became a captain in the royal See also:navy, and perished in a fight in the West Indies on the 22nd of See also:
The 9th duke was succeeded by his son by a second See also:marriage, William Amelius Aubrey de Vere (1840-1898), whose son, Charles See also:Victor See also:Albert Aubrey de Vere, became the 11th holder of the title
.
ST ALBANS, HENRY JERMYN, EARL of (c
.
1604-1684), was the third son of Sir Thomas Jermyn of Rushbroke, See also:Suffolk
.
At an early See also:age he won the favour of See also:Queen Henrietta Maria, whose See also:vice-See also:
At the Restoration St Albans became lord chamberlain, and received other appointments
.
He supported the policy of friendship with France, and he contributed largely to the See also:close See also:secret understanding between Charles II. and See also: |