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§ 85. Festivals of the Saints.

The system of saint-worship, like that of the worship of Mary, became embodied in a series of religious festivals, of which many had only a local character, some a provincial, some a universal. To each saint a day of the year, the day of his death, or his heavenly birthday, was dedicated, and it was celebrated with a memorial oration and exercises of divine worship, but in many cases desecrated by unrestrained amusements of the people, like the feasts of the heathen gods and heroes.

The most important saints’ days which come down from  the early church, and bear a universal character, are the following:

1. The feast of the two chief apostles Peter and Paul,847 on the twenty-ninth of June, the day of their martyrdom. It is with the Latins and the Greeks the most important of the feasts of the apostles, and, as the homilies for the day by Gregory Nazianzen, Chrysostom, Ambrose, Augustine, and Leo the Great show, was generally introduced as early as the fourth century

2. Besides this, the Roman church has observed since the fifth century a special feast in honor of the prince of the apostles and for the glorification of the papal office: the feast of the See of Peter848 on the twenty-second of February, the day on which, according to tradition, he took possession of the Roman bishopric. With this there was also an Antiochan St. Peter's day on the eighteenth of January, in memory of the supposed episcopal reign of this apostle in Antioch. The Catholic liturgists dispute which of these two feasts is the older. After Leo the Great, the bishops used to keep the Natales. Subsequently the feast of the Chains of Peter849 was introduced in memory of the chains which Peter wore, according to Acts xii. 6, under Herod at Jerusalem, and, according to the Roman legend, in the prison at Rome under Nero.

3. The feast of John, the apostle and evangelist, on the twenty-seventh of December, has already been mentioned in connection with the Christmas cycle.850

4. Likewise the feast of the protomartyr Stephen, on the twenty-sixth of December, after the fourth century.851

5. The feast of John the Baptist, the last representative of the saints before Christ. This was, contrary to the general rule, a feast of his birth, not his martyrdom, and, with reference to the birth festival of the Lord on the twenty-fifth of December, was celebrated six months earlier, on the twenty-fourth of June, the summer solstice. This was intended to signify at once his relation to Christ and his well-known word: "He must increase, but I must decrease.” He represented the decreasing sun of the ancient covenant; Christ, the rising sun of the new.852  In order to celebrate more especially the martyrdom of the Baptist, a feast of the Beheading of John,853 on the twenty-ninth of August, was afterward introduced; but this never became so important and popular as the feast of his birth.

6. To be just to all the heroes of the faith, the Greek church, after the fourth century, celebrated a feast of All Saints on the Sunday after Pentecost (the Latin festival of the Trinity).854  The Latin church, after 610, kept a similar feast, the Festum Omnium Sanctorum, on the first of November; but this did not come into general use till after the ninth century.

7. The feast of the Archangel Michael,855 the leader of the hosts of angels, and the representative of the church triumphant,856 on the twenty-ninth of September. This owes its origin to some miraculous appearances of Michael in the Catholic legends.857  The worship of the angels developed itself simultaneously with the worship of Mary and the saints, and churches also were dedicated to angels, and called after their names. Thus Constantine the Great built a church to the archangel Michael on the right bank of the Black Sea, where the angel, according to the legend, appeared to some ship-wrecked persons and rescued them from death. Justinian I. built as many as six churches to him. Yet the feast of Michael, which some trace back to Pope Gelasius I., A.D. 493, seems not to have become general till after the ninth century.

§ 86. The Christian Calendar. The Legends of the Saints. The Acta Sanctorum.

This is the place for some observations on the origin and character of the Christian calendar with reference to its ecclesiastical elements, the catalogue of saints and their festivals.

The Christian calendar, as to its contents, dates from the fourth and later centuries; as to its form, it comes down from classical antiquity, chiefly from the Romans, whose numerous calendars contained, together with astronomical and astrological notes, tables also of civil and religious festivals and public sports. Two calendars of Christian Rome still extant, one of the year 354, the other of the year 448,858 show the transition. The former contains for the first time the Christian week beginning with Sunday, together with the week of heathen Rome; the other contains Christian feast days and holidays, though as yet very few, viz., four festivals of Christ and six martyr days. The oldest purely Christian calendar is a Gothic one, which originated probably in Thrace in the fourth century. The fragment still extant859 contains thirty-eight days for November and the close of October, among which seven days are called by the names of saints (two from the Bible, three from the church universal, and two from the Gothic church).

There are, however, still earlier lists of saints’ days, according to the date of the holiday; the oldest is a Roman one of the middle of the fourth century, which contains the memorial days of twelve bishops of Rome and twenty-four martyrs, together with the festival of the birth of Christ and the festival of Peter on the twenty-second of February.

Such tables are the groundwork of the calendar and the martyrologies. At first each community or province had its own catalogue of feasts, hence also its own calendar. Such local registers were sometimes called diptycha860 (divptuca), because they were recorded on tables with two leaves; yet they commonly contained, besides the names of the martyrs, the names also of the earlier bishops and still living benefactors or persons, of whom the priests were to make mention by name in the prayer before the consecration of the elements in the eucharist. The spread of the worship of a martyr, which usually started from the place of his martyrdom, promoted the interchange of names. The great influence of Rome gave to the Roman festival-list and calendar the chief currency in the West.

Gradually the whole calendar was filled up with the names of saints. As the number of the martyrs exceeded the number of days in the year, the commemoration of several must fall upon the same day, or the canonical hours of cloister devotion must be given up. The oriental calendar is richer in saints from the Old Testament than the occidental.861

With the calendars are connected the Martyrologia, or Acta Martyrum, Acta Sanctorum, called by the Greeks Menologia and Menaea.862  There were at first only "Diptycha" and "Calendaria martyrum," i.e., lists of the names of the martyrs commemorated by the particular church in the order of the days of their death on the successive days of the year, with or without statements of the place and manner of their passion. This simple skeleton became gradually animated with biographical sketches, coming down from different times and various authors, containing a confused mixture of history and fable, truth and fiction, piety and superstition, and needing to be used with great critical caution. As these biographies of the saints were read on their annual days in the church and in the cloisters for the edification of the people, they were called Legenda.

The first Acts of the Martyrs come down from the second and third centuries, in part from eye-witnesses, as, for example, the martyrdom of Polycarp (A.D. 167), and of the martyrs of Lyons and Vienne in South Gaul; but most of them originated, at least in their present form, in the post-Constantinian age. Eusebius wrote a general martyrology, which is lost. The earliest Latin martyrology is ascribed to Jerome, but at all events contains many later additions; this father, however, furnished valuable contributions to such works in his "Lives of eminent Monks" and his "Catalogue of celebrated Church Teachers.” Pope Gelasius thought good to prohibit or to restrict the church reading of the Acts of the Saints, because the names of the authors were unknown, and superfluous and incongruous additions by heretics or uneducated persons (idiotis) might be introduced. Gregory the Great speaks of a martyrology in use in Rome and elsewhere, which is perhaps the same afterward ascribed to Jerome and widely spread. The presentMartyrologium Romanum, which embraces the saints of all countries, is an expansion of this, and was edited by Baronius with a learned commentary at the command of Gregory XIII. and Sixtus V. in 1586, and afterward enlarged by the Jesuit Heribert Rosweyd.

Rosweyd († 1629) also sketched, toward the close of the sixteenth century, the plan for the celebrated "Acta Sanctorum, quotquot toto orbe coluntur," which Dr. John van Bolland († 1665) and his companions and continuators, called Bollandists (Henschen, † 1681; Papenbroek, † 1714; Sollier, † 1740; Stiltinck, † 1762, and others of inferior merit), published at Antwerp in fifty-three folio volumes, between the years 1643 and 1794 (including the two volumes of the second series), under the direction of the Jesuits, and with the richest and rarest literary aids.863  This work contains, in the order of the days of the year, the biography of every saint in the Catholic calendar, as composed by the Bollandists, down to the fifteenth of October, together with all the acts of canonization, papal bulls, and other ancient documents belonging thereto, with learned treatises and notes; and that not in the style of popular legends, but in the tone of thorough historical investigation and free criticism, so far as a general accordance with the Roman Catholic system of faith would allow.864  It was interrupted in 1773 by the abolition of the order of the Jesuits, then again in 1794, after a brief resumption of labor and the publication of two more volumes (the fifty-second and fifty-third), by the French Revolution and invasion of the Netherlands and the partial destruction of the literary, material; but since 1845 (or properly since 1837) it has been resumed at Brussels under the auspices of the same order, though not with the same historical learning and critical acumen, and proceeds tediously toward completion.865  This colossal and amazing work of more than two centuries of pious industry and monkish learning will always remain a rich mine for the system of martyr and saint-worship and the history of Christian life.