Mondays are for Church History
11/11/24
Schaff, Philip. (2014). "Chapter VII. Public Worship and Religious Customs and Ceremonies." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2124-2268). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 74-101).
"§84. The Worship of Martyrs and Saints" (pp. 2172-2185).
Schaff acknowledges that worship of martyrs and saints is closely related to worship of Mary, discussed previously. Such practices are not found in the New Testament, which treats all Christians equally (Schaff 2014, p. 2172). Over time, Christians came to be divided into classes based on the way they lived out their piety. The more radical one's departure was from society, the more notable the reputation could become (Schaff 2014, p. 2173). Schaff attempts to describe the levels of distinction which could be assigned to various people (Schaff 2014, p. 2174). In general, the more one denied himself, the greater would be his virtue.
Schaff also describes the assignment of different saints to watch over various needs (Schaff 2014, p. 2174). The saints would care for different cities, occupations, or maladies under this model. While the customs were originally rooted in an acknowledgment of dedication to Christ and a care for others, Schaff sees the focus on departed saints to have been amplified inappropriately (Schaff 2014, p. 2175). He describes the excess in reverence which then turned to worship, using numerous examples (Schaff 2014, pp. 2176ff). The logical difficulty of prayers to saints was conceded as problematic by theologians such as Augustine and Jerome (Schaff 2014, p. 2178). Further, the reverence shown to martyrs was strikingly similar to that shown to heroes within pagan society. In this, Schaff sees a strong tendency of Christianity to capitulate to paganism and heretical sects (Schaff 2014, p. 2179).
Schaff observes further that within the traditional stories of Christian martyrs many elements of mythic hero stories were incorporated (Schaff 2014, p. 2180). Thus, the martyrologies become a mix of fact and fiction. A similar sort of elaboration arose within the monastic movement, thus creating parallel streams of worship of people whose lives had taken on mythic proportions (Schaff 2014, p. 2181). To document the tendency, Schaff quotes from a number of Church Fathers (Schaff 2014, pp. 2182ff).
"§85. Festivals of the Saints." (pp. 2185-2188).
It was normal for observance of saints to take place specifically on the person's death day, as that was considered a heavenly birthday (Schaff 2014, p. 2185). There would regularly be a gathering for worship but often additional "unrestrained amusements" would take place (Schaff 2014, p. 2186).
Schaff details the most important feast days in order: Peter and Paul (June 29), Peter alone as bishop of Rome (February 22), and of Antioch (January 18), John the apostle (December 27), Stephen (December 26), John the Baptist's Birth (June 24), and his death (August 29), then the collected All Saints' Day (Sunday after Pentecost or November 1), and the feast of Michael the archangel (September 29) (Schaff 2014, pp. 2186-2188).
"§86. The Christian Calendar, the Legends of the Saints. The Acta Sanctorum." (pp. 2188-2191).
Schaff observes that while the content of the Christian calendar begins to appear starting about the fourth century, the form is similar to numerous earlier Roman calendars, which showed astronomical events, civil or religious events, and sports. By 354 they have a Chrsitian week beginning on Sunday, along with Roman pagan structures of the month (Schaff 2014, p. 2188). Different communities would have their own calendars, with their own noteworthy people. In liturgical use, the calendar would serve to remember different people in prayer on appropriate days (Schaff 2014, p. 2189). Acts of the martyrs were gradually added to the calendars, as it was appropriate to read a selection on the pertinent day. The various martyrologies, at times controversial due to spurious elements, were published and spread widely (Schaff 2014, p. 2190).
11/11/24
Schaff, Philip. (2014). "Chapter VII. Public Worship and Religious Customs and Ceremonies." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2124-2268). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 74-101).
"§84. The Worship of Martyrs and Saints" (pp. 2172-2185).
Schaff acknowledges that worship of martyrs and saints is closely related to worship of Mary, discussed previously. Such practices are not found in the New Testament, which treats all Christians equally (Schaff 2014, p. 2172). Over time, Christians came to be divided into classes based on the way they lived out their piety. The more radical one's departure was from society, the more notable the reputation could become (Schaff 2014, p. 2173). Schaff attempts to describe the levels of distinction which could be assigned to various people (Schaff 2014, p. 2174). In general, the more one denied himself, the greater would be his virtue.
Schaff also describes the assignment of different saints to watch over various needs (Schaff 2014, p. 2174). The saints would care for different cities, occupations, or maladies under this model. While the customs were originally rooted in an acknowledgment of dedication to Christ and a care for others, Schaff sees the focus on departed saints to have been amplified inappropriately (Schaff 2014, p. 2175). He describes the excess in reverence which then turned to worship, using numerous examples (Schaff 2014, pp. 2176ff). The logical difficulty of prayers to saints was conceded as problematic by theologians such as Augustine and Jerome (Schaff 2014, p. 2178). Further, the reverence shown to martyrs was strikingly similar to that shown to heroes within pagan society. In this, Schaff sees a strong tendency of Christianity to capitulate to paganism and heretical sects (Schaff 2014, p. 2179).
Schaff observes further that within the traditional stories of Christian martyrs many elements of mythic hero stories were incorporated (Schaff 2014, p. 2180). Thus, the martyrologies become a mix of fact and fiction. A similar sort of elaboration arose within the monastic movement, thus creating parallel streams of worship of people whose lives had taken on mythic proportions (Schaff 2014, p. 2181). To document the tendency, Schaff quotes from a number of Church Fathers (Schaff 2014, pp. 2182ff).
"§85. Festivals of the Saints." (pp. 2185-2188).
It was normal for observance of saints to take place specifically on the person's death day, as that was considered a heavenly birthday (Schaff 2014, p. 2185). There would regularly be a gathering for worship but often additional "unrestrained amusements" would take place (Schaff 2014, p. 2186).
Schaff details the most important feast days in order: Peter and Paul (June 29), Peter alone as bishop of Rome (February 22), and of Antioch (January 18), John the apostle (December 27), Stephen (December 26), John the Baptist's Birth (June 24), and his death (August 29), then the collected All Saints' Day (Sunday after Pentecost or November 1), and the feast of Michael the archangel (September 29) (Schaff 2014, pp. 2186-2188).
"§86. The Christian Calendar, the Legends of the Saints. The Acta Sanctorum." (pp. 2188-2191).
Schaff observes that while the content of the Christian calendar begins to appear starting about the fourth century, the form is similar to numerous earlier Roman calendars, which showed astronomical events, civil or religious events, and sports. By 354 they have a Chrsitian week beginning on Sunday, along with Roman pagan structures of the month (Schaff 2014, p. 2188). Different communities would have their own calendars, with their own noteworthy people. In liturgical use, the calendar would serve to remember different people in prayer on appropriate days (Schaff 2014, p. 2189). Acts of the martyrs were gradually added to the calendars, as it was appropriate to read a selection on the pertinent day. The various martyrologies, at times controversial due to spurious elements, were published and spread widely (Schaff 2014, p. 2190).
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