A patron saint, patroness saint, patron hallow or heavenly protector is a saint who in Catholicism, Lutheranism, Anglicanism, Eastern Orthodoxy and Oriental Orthodoxy is regarded as the heavenly advocate of a nation, place, craft, activity, class, clan, family, or person. [1] [2]
The term may be applied to individuals to whom similar roles are ascribed in other religions.
Saints often become the patrons of places where they were born or had been active. However, there were cases in medieval Europe where a city which grew to prominence and obtained for its cathedral the remains or some relics of a famous saint who had lived and was buried elsewhere, thus making them the city's patron saint – such a practice conferred considerable prestige on the city concerned. In Latin America and the Philippines, Spanish and Portuguese explorers often named a location for the saint on whose feast or commemoration day they first visited the place, with that saint naturally becoming the area's patron.[ citation needed ]
Occupations sometimes have a patron saint who had been connected somewhat with it, although some of the connections were tenuous. Lacking such a saint, an occupation would have a patron whose acts or miracles in some way recall the profession. For example, when the previously unknown occupation of photography appeared in the 19th century, Saint Veronica was made its patron, owing to how her veil miraculously received the imprint of Christ's face after she wiped off the blood and sweat. [3] [4] [5]
The veneration or "commemoration" and recognition of patron saints or saints in general is found in Catholicism (including Eastern Catholicism), Eastern Orthodoxy, Oriental Orthodoxy, and among some Lutherans and Anglicans. [6] According to the Catholic catechism a person's patron saint, having already attained the beatific vision, is able to intercede with God for their needs. [7]
Apart from Lutheranism and Anglicanism, it is, however, generally discouraged in other Protestant branches, such as Reformed Christianity, where the practice is considered a form of idolatry. [8]
A canonized saint can be assigned as patron by a venerable tradition, or chosen by election. The saint is considered a special intercessor with God and the proper advocate of a particular locality, occupation, etc., and merits a special form of religious observance. A term in some ways comparable is "titular", which is applicable only to a church or institution. [9]
Although Islam has no codified doctrine of patronage on the part of saints, it has nevertheless been an important part of both Sunni and Shia Islamic traditions that particularly important classical saints have served as the heavenly advocates for specific Muslim empires, nations, cities, towns, and villages. [10] Martin Lings wrote: "There is scarcely a region in the empire of Islam which has not a Sufi for its Patron Saint." [10] : 119 As the veneration accorded saints often develops purely organically in Islamic climates, in a manner different from Catholic and Eastern Orthodox Christianity, "patron saints" are often recognized through popular acclaim rather than through official declaration. [10] Traditionally, it has been understood that the patron saint of a particular place prays for that place's wellbeing and for the health and happiness of all who live therein. [10]
However, the Wahhabi and Salafi movements have latterly attacked the veneration of saints (as patron or otherwise), which they claim are a form of idolatry or shirk . [10] More mainstream Sunni clerics have critiqued this argument since Wahhabism first emerged in the 18th century. [11] Still though, the veneration of saints in the Sunni World is as high as ever.
Elijah and Jethro (Shuaib) are considered patron saints of the Druze people. [12] [13] In the Old Testament, Jethro was Moses' father-in-law, a Kenite shepherd and priest of Midian. [14] Muslim scholars and the Druze identify Jethro with the prophet Shuaib, also said to come from Midian. [15] Shuaib or Jethro of Midian is considered an ancestor of the Druze who revere him as their spiritual founder and chief prophet. [16]
Druze identify Elijah as "al-Khidr". [17] Druze, like some Christians, believe that the Prophet Elijah came back as Saint John the Baptist, [17] [18] since they belief in reincarnation and the transmigration of the soul, Druze believe that El Khidr and Saint John the Baptist are one and the same; along with Saint George. [18]
Due to the Christian influnce on the Druze faith, two Christian saints become the Druze's favorite venerated figures: Saint George and Saint Elijah. [19] 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. [19] According to scholar Ray Jabre Mouawad the Druzes appreciated the two saints for their bravery: Saint George because he confronted the dragon and the Prophet Elijah because he competed with the pagan priests of Baal and won over them. [19] In both cases the explanations provided by Christians is that Druzes were attracted to warrior saints that resemble their own militarized society. [19]
In Hinduism, certain sects may devote themselves to the veneration of a saint, such as the Balmiki sect that reveres Valmiki. [20]
Buddhism also includes the idea of protector deities, which are called "Dharma protectors" (Dharmapala).
Elijah was, according to the Books of Kings in the Hebrew Bible, a prophet and a miracle worker who lived in the northern kingdom of Israel during the reign of King Ahab. In 1 Kings 18, Elijah defended the worship of the Hebrew God over that of the Canaanite deity Baal. God also performed many miracles through Elijah, including resurrection, bringing fire down from the sky, and entering heaven alive "by fire." He is also portrayed as leading a school of prophets known as "the sons of the prophets." Following his ascension, Elisha, his disciple and most devoted assistant, took over his role as leader of this school. The Book of Malachi prophesies Elijah's return "before the coming of the great and terrible day of the LORD," making him a harbinger of the Messiah and of the eschaton in various faiths that revere the Hebrew Bible. References to Elijah appear in Sirach, the New Testament, the Mishnah and Talmud, the Quran, the Book of Mormon, and Baháʼí writings.
John the Baptist was a Judaean preacher active in the area of the Jordan River in the early 1st century AD. He is also known as Saint John the Forerunner in Eastern Orthodoxy, John the Immerser in some Baptist Christian traditions, Saint John by certain Catholic churches, and Prophet Yahya in Islam. He is sometimes alternatively referred to as John the Baptiser.
In Christian belief, a saint is a person who is recognized as having an exceptional degree of holiness, likeness, or closeness to God. However, the use of the term saint depends on the context and denomination. In Catholic, Eastern Orthodox, Anglican, Oriental Orthodox, and Lutheran doctrine, 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 public cult of veneration, is conferred on some denominational saints through the process of canonization in the Catholic Church or glorification in the Eastern Orthodox Church after their approval.
Saint George, also George of Lydda, was a Christian who is venerated as a saint in Christianity. According to tradition, he was a soldier in the Roman army. He was of Cappadocian Greek origin and a member of the Praetorian Guard for Roman emperor Diocletian, but was sentenced to death for refusing to recant his Christian faith. He became one of the most venerated saints and megalomartyrs in Christianity, and he has been especially venerated as a military saint since the Crusades. He is respected by Christians, Druze, as well as some Muslims as a martyr of monotheistic faith.
Veneration, or veneration of saints, is the act of honoring a saint, a person who has been identified as having a high degree of sanctity or holiness. Angels are shown similar veneration in many religions. Veneration of saints is practiced, formally or informally, by adherents of some branches of all major religions, including Christianity, Judaism, Hinduism, Islam, Buddhism and Jainism.
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In the Hebrew Bible, Jethro was Moses' father-in-law, a Kenite shepherd and priest of Midian, sometimes called Reuel. In Exodus, Moses' father-in-law is initially referred to as "Reuel" but afterwards as "Jethro". He was also identified as Hobab in the Book of Numbers 10:29.
Christianity and other religions documents Christianity's relationship with other world religions, and the differences and similarities.
Shuaib, Shoaib, Shuayb or Shuʿayb is an ancient Midianite Prophet in Islam, and the most revered prophet in the Druze faith. Shuayb is traditionally identified with the biblical Jethro, Moses' father-in-law. Shuaib is mentioned in the Quran a total of 11 times. He is believed to have lived after Abraham, and Muslims believe that he was sent as a prophet to a community: the Midianites, who are also known as the Aṣḥāb al-Aykah, since they used to worship a large tree. To the people, Shuaib proclaimed the straight path and warned the people to end their fraudulent ways. When the community did not repent, God destroyed the community.
Religious images in Christian theology have a role within the liturgical and devotional life of adherents of certain Christian denominations. The use of religious images has often been a contentious issue in Christian history. Concern over idolatry is the driving force behind the various traditions of aniconism in Christianity.
Intercession of the Saints is a Christian doctrine, which maintains that saints can intercede for others. To intercede is to go or come between two parties, to plead before one of them on behalf of the other. It is held by the Catholic, Eastern Orthodox, Assyrian Church of the East, and Oriental Orthodox churches, and some Lutherans and Anglicans. The practice of praying to saints for their intercession can be found in Christian writings from the 3rd century onwards.
Al-Khidr is a figure not mentioned by name in the Quran. He is described in Surah Al-Kahf, as a righteous servant of God possessing great wisdom or mystic knowledge. In various Islamic and non-Islamic traditions, Khidr is described as an angel, prophet, or wali, who guards the sea, teaches secret knowledge and aids those in distress. He prominently figures as patron of the Islamic saint ibn Arabi. The figure of al-Khidr has been syncretized over time with various other figures including Dūraoša and Sorūsh in Iran, Sargis the General and Saint George in Asia Minor and the Levant, Samael in Judaism, Elijah among the Druze, John the Baptist in Armenia, and Jhulelal in Sindh and Punjab in South Asia. He is commemorated on the holiday of Hıdırellez.
The Military Saints, Warrior Saints and Soldier Saints are patron saints, martyrs and other saints associated with the military. They were originally composed of the Early Christians who were soldiers in the Roman army during the persecution of Christians, especially the Diocletianic Persecution of AD 303–313.
Aniconism is the absence of material representations of the natural and supernatural world in various cultures. Most denominations of Christianity have not generally practiced aniconism, or the avoidance or prohibition of these types of images, even dating back to early Christian art and architecture. Those in the faith have generally had an active tradition of making artwork and Christian media; depicting God, Jesus, The Holy Spirit, religious figures including saints and prophets, and other aspects of theology like The Trinity and Manus Dei.
Nabi Shuʿayb, known in English as Jethro's tomb, is a religious shrine west of Tiberias, in the Lower Galilee region of Israel, containing the purported tomb of prophet Shuayb, identified with the biblical Jethro, Moses' father-in-law. The complex hosting the tomb is the most important religious site in the Druze religion. A Druze religious festival takes place in the shrine every year in April.
Elisha was, according to the Hebrew Bible, a prophet and a wonder-worker. His name is commonly transliterated into English as Elisha via Hebrew, Eliseus via Greek and Latin, or Alyasa via Arabic, and Elyasa or Elyesa via Turkish. Also mentioned in the New Testament and the Quran,[6:86][38:48] Elisha is venerated as a prophet in Judaism, Christianity and Islam and writings of the Baháʼí Faith refer to him by name.
Cave of Elijah is the name used for two grottoes on Mount Carmel, in Haifa, Israel, associated with Biblical prophet Elijah. According to tradition, Elijah is believed to have prayed at a grotto before challenging the priests of Baal on Mount Carmel, and to have hidden in either the same or in another nearby grotto from the wrath of Jezebel.
Christianity and Druze are Abrahamic religions that share a historical traditional connection with some major theological differences. The two faiths share a common place of origin in the Middle East, and are monotheistic.
Abd al-Latif, who would become the next supreme religious leader ... enumerated the harmful views that Ibn Jirjis openly espoused in Unayza: Supplicating the dead is not a form of worship but merely calling out to them, so it is permitted. Worship at graves is not idolatry unless the supplicant believes that buried saints have the power to determine the course of events. Whoever declares that there is no god but God and prays toward Mecca is a believer.
Nabi Shu'eib, biblical Jethro, is the patron saint of the Druze.
since Elijah was central to Druzism, one may safely argue that the settlement of Druzes on Mount Carmel had partly to do with Elijahʼs story and devotion. Druzes, like some Christians, believe that Elijah came back as John the Baptist
transmigration of the soul is a Druze tenet, and Druze believe that El Khidr and John the Baptist are one and the same. (Gibbs, 2008) The mythology of Khizr is thought to go back even further than the time of John the Baptist or Elija
