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Virtually every religious tradition has the custom of venerating the spiritually adept, holy men and women whose memory and spirit live on within the community's sacred memory. In Buddhism, there are boddisattvas; in Hinduism, there are medieval sants, the poet-saints who have fostered religious movements of their own; and in Islam, there are Sufis and other holy men for whom shrines are built for their enduring veneration. In Christianity, these holy people are called saints; for this reason, this entry will focus on the Christian veneration of saintliness.

Christians around the world have prayed to saints, deceased humans who have been posthumously deemed holy by church authorities and lay persons alike, since the early days of Christianity. Saints function as intercessors and mediators who deliver the faithful's prayers and requests to God in heaven. They are seen as role models for humans on earth to look to and to emulate. Christians, especially Roman Catholics and the Eastern Orthodox, have forged intimate relationships with saints for centuries, turning to them in times of need and distress. Whether these saints are officially recognized by religious authorities does not always matter, as the faithful forge relationships with those saints declared holy by church hierarchies as well as those they unofficially deem to be saints. From the earliest cult of the saints in Western Christendom to more contemporary devotions to saints, believers have looked to saints as special mediators between their earthly selves and heaven. Since the days of early Christianity, saints have been thought to have extraordinary qualities and are beseeched by the faithful and are asked to help them in their lives on earth. Yet saints are also believed to be human and to have lived human lives not always free from sin. Saints have extraordinary qualities as well as human ones. Since the early days of Christianity, men and women have turned to saints for guidance and protection, and today, with increasing globalization, transnationalism, and all the challenges associated with these lived realities, women and men around the world are turning to saints for help.

The Institutionalization of Sainthood

The earliest saints were popularly declared as such; women and men unofficially canonized by Christi ans who took it upon themselves to venerate men and women they believed to embody heroism. Thus, the earliest devotions to saints were popular and lay run rather than institutionally directed. Always alert to an imbalance of lay-official church power and seeking to assert clerical authority, clerics moved to institutionalize the process of making a man or woman a saint. The institutionalization of sainthood began in 1170, when Pope Alexander III declared that it was the pope, not the people, who would control the process of canonization as well as the devotions to the saints. Thereafter, in the Roman Catholic Church, from the 12th century to the present, the path to sainthood includes a three-step process of discernment:

  • Examination: This is the preliminary process, during which a commission examines the candidate's life on earth and determines if she or he is a worthy candidate.
  • Beatification: If the candidate is shown to have one miracle attributed to her or him, the church beatifies the individual, in effect recognizing the saint in question as blessed.
  • Canonization: If the candidate in question is shown to have one additional miracle attributed to her or him, the person is officially made a saint and recognized to reside in heaven.

The Catholic Church sees its saints as those who possess heroic virtue and who are special in the eyes of God. Both Roman Catholic and Orthodox Church hierarchies recognize saints as humans who are not exempt from sin but who have led overwhelmingly holy lives. The saint's lifetime of good deeds, heroic virtue, and special holiness distinguishes him or her from mere mortals. The process of institutionalizing devotions to saints continues to evolve. Since 1588, the Vatican has had a specially designated department for saint candidates—the Congregation for Causes of the Saints—which sorts through the documents that have been submitted. The Roman Catholic Church hierarchy's definition of who should be canonized as a saint has changed with the times, sometimes paralleling public opinion and at other times diverging from it.

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