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Quest articol chì l'è scrivud in lombard, con la Noeuva Ortografia Lombarda

Ind el cristianesim, un sant l’è una persona che l’insubiss un volt nivell de sagralitaa e che l’è donca considerada assee arenta a Dia. Tamen, l’usasg del termen “sant” el muda a segonda del contest e de la denomenazzion. Ind la Gesa catolega, ortodossa, anglicana e luterana tucc i sò devot mort ch’inn in paradis inn retegnud degn de grand onor e emulazzion.^[1] El recognossiment eclesiastegh ofizzial, e de conseguenza la venerazzion publega, l’è conferid a un quaj sant denomenazzional intravers el prozzess de canonizazzion ind la Gesa catolega, o per glorifegazzion ind la Gesa ortodossa oriental.^[2]^[3]

Ancaben che la parolla “sant” la se saja orisgenada ind un contest cristian, i storegh di religion tenden a dovràlla “a una fœusgia pussee slargada per segnà l’istacc de sagralitaa spezzial che, ind un frach de religion, el ven sovenz sozziad cont un individov”. A l’è donca el cas di guru di sikh, di rishi indó e di bodhisattva di budista, che vegnen anca lor tolt per sant.^[4]^[5] A stà a la religion, i sant pœuden ancasì vesser recognossud intravers una deciarazzion eclesiastega ofizziala, o per aclamazzion publega.^[6]

Referenze

↑ Woodward, Kenneth L. (1996). Making Saints. Simon & Sachier, 16. ISBN 978-0-684-81530-5. “Among other Christian churches, the Russian Orthodox retains a vigorous devotion to the saints, especially the early church fathers and martyrs. On rare occasions, new names (usually monks or bishops) are grafted onto their traditional list of saints ... Something like the cult continues among Anglicans and Lutherans, who maintain feast days and calendars of saints. But while the Anglicans have no mechanism for recognizing new saints, the Lutherans from time to time do informally recommend new names (Da Hammarskjold, Dietrick Bonhoeffer, and Pope John XXIII are recent additions) for thanksgiving and remembrance by the faithful. The saint, then, is a familiar figure in all world religions. But only the Roman Catholic Church has a formal, continuous, and highly rationalized process for 'making' saints.”
↑ Bebis, George (n.d.). The Lives of the Saints. Greek Orthodox Archdiocese of America.
↑ The Glorification of the Saints in the Orthodox Church.
↑ (2005) "Sainthood", Thomson Gale Encyclopedia of Religion, 2nd, Macmillan, 8033. “Historians of religion have liberated the category of sainthood from its narrower Christian associations and have employed the term in a more general way to refer to the state of special holiness that many religions attribute to certain people. The Jewish ḥasīd or tsaddiq, the Muslim waliy, the Zoroastrian fravashi, the Hindu rsi or guru, the Buddhist arahant or bodhisattva, the Daoist shengren, the Shinto kami and others have all been referred to as saints.”
↑ Gustav, Mensching. Saint – Encyclopedia Britannica. Encyclopedia Britannica. “Shintō, the native Japanese religion, is concerned with the veneration of nature and with ancestor worship; it does not have saints according to the standards of ethical perfection or of exceptionally meritorious performance. According to Shintō belief, every person after his death becomes a kami, a supernatural being who continues to have a part in the life of the community, nation, and family. Good men become good and beneficial kamis, bad men become pernicious ones. Being elevated to the status of a divine being is not a privilege peculiar to those with saintly qualities, for evil men also become kamis. There are in Shintō, however, venerated mythical saints—such as Ōkuninushi ("Master of the Great Land") and Sukuma-Bikona (a dwarf deity)—who are considered to be the discoverers and patrons of medicine, magic, and the art of brewing rice.”
↑ Ben-Ami, Issachar (1998). Saint Veneration Among the Jews in Morocco. Wayne State University Press, 13. ISBN 978-0-8143-2198-0. “Veneration of saints is a universal phenomenon. All monotheistic and polytheistic creeds contain something of its religious dimension ...”

Ligam de denter

Ligam de fœura

Wikiquote el gh'ha dent citazzion de o su sant
Wikimedia Commons el gh'ha dent imagin o alter archivi su sant

[Woodward1996-1] Woodward, Kenneth L. (1996). Making Saints. Simon & Sachier, 16. ISBN 978-0-684-81530-5. “Among other Christian churches, the Russian Orthodox retains a vigorous devotion to the saints, especially the early church fathers and martyrs. On rare occasions, new names (usually monks or bishops) are grafted onto their traditional list of saints ... Something like the cult continues among Anglicans and Lutherans, who maintain feast days and calendars of saints. But while the Anglicans have no mechanism for recognizing new saints, the Lutherans from time to time do informally recommend new names (Da Hammarskjold, Dietrick Bonhoeffer, and Pope John XXIII are recent additions) for thanksgiving and remembrance by the faithful. The saint, then, is a familiar figure in all world religions. But only the Roman Catholic Church has a formal, continuous, and highly rationalized process for 'making' saints.”

[bebis-2] Bebis, George (n.d.). The Lives of the Saints. Greek Orthodox Archdiocese of America.

[:0-3] The Glorification of the Saints in the Orthodox Church.

[EoR-4] (2005) "Sainthood", Thomson Gale Encyclopedia of Religion, 2nd, Macmillan, 8033. “Historians of religion have liberated the category of sainthood from its narrower Christian associations and have employed the term in a more general way to refer to the state of special holiness that many religions attribute to certain people. The Jewish ḥasīd or tsaddiq, the Muslim waliy, the Zoroastrian fravashi, the Hindu rsi or guru, the Buddhist arahant or bodhisattva, the Daoist shengren, the Shinto kami and others have all been referred to as saints.”

[Saint|Britannica-5] Gustav, Mensching. Saint – Encyclopedia Britannica. Encyclopedia Britannica. “Shintō, the native Japanese religion, is concerned with the veneration of nature and with ancestor worship; it does not have saints according to the standards of ethical perfection or of exceptionally meritorious performance. According to Shintō belief, every person after his death becomes a kami, a supernatural being who continues to have a part in the life of the community, nation, and family. Good men become good and beneficial kamis, bad men become pernicious ones. Being elevated to the status of a divine being is not a privilege peculiar to those with saintly qualities, for evil men also become kamis. There are in Shintō, however, venerated mythical saints—such as Ōkuninushi ("Master of the Great Land") and Sukuma-Bikona (a dwarf deity)—who are considered to be the discoverers and patrons of medicine, magic, and the art of brewing rice.”

[Ben-Ami1998-6] Ben-Ami, Issachar (1998). Saint Veneration Among the Jews in Morocco. Wayne State University Press, 13. ISBN 978-0-8143-2198-0. “Veneration of saints is a universal phenomenon. All monotheistic and polytheistic creeds contain something of its religious dimension ...”

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