Patron Saints & Areas of Patronage
As we wrote at the end of part 1 Roman polytheism based on a “departmental idea of divinity” – ie on specific deities helping people in specific aspects of human life – seems to survive today in the veneration of saints.
Nothing provides a more vivid idea of such polytheistic survivals than the lists of patron saints and their respective areas of patronage.
Patron saints are special saints who intercede to God for us in certain life situations. They are such either by the will of the Pontiff or by tradition.
A couple of these lists (for almost-once-century-ago Spanish and Italian peasants) I had seen in Gordon J. Laing’s Survivals of Roman Religion book (1931), which is guiding us a bit in this journey.
So revealing such lists looked to me that I searched around the web for more up-to-date catalogues.
Well, I couldn’t believe my eyes. Today’s saints’ lists appear even richer and incredibly detailed!
(I wonder why)
Saints’ Help with Hangovers, Snakes and AIDS
Here just a fraction of what you can find at SQPN.
Animals. Apart from saints protecting cities and countries [for ex. Agatha is patron saint of Catania - see the image at the posting header -; or Gennaro, of Naples, see above] there are saints protecting against dog bites (Walburga, Hubert of Liege), snakes (Paul the Apostle), bees (Ambrose of Milan, Bernard of Clairvaux); or protecting cattle (Brigid of Ireland, Nicostratus), dogs (Rocco, Vitus), poultry farmers (Brigid of Ireland), salmons (Kentigern) and even swans and whales (Hugh of Lincoln and Brendan the Navigator respectively).
Education. There are saints for teachers (Cassian of Imola, Catherine of Alexandria, Francis de Sales, Ursula, Gregory the Great) and there are saints for students (Albert the Great, Isidore of Seville, Jerome, Ursula, Thomas Aquinas).
There is even a saint for test takers (!), Joseph of Cupertino.
Health. Any health problem has its specific protectors: angina pectoris (Swithbert), arthritis (Alphonsus Maria de Liguori, Colman, James the Greater, Killian, Totnan), autism (Ubaldus Baldassini), hangovers (Bibiana), headache (Acacius, Anastasius the Persian, Aurelius of Riditio, Bibiana, Hugh of Grenoble, Teresa of Avila), breast cancer (Agatha of Sicily, Aldegundis, Giles), diabetes (Paulina do Coração Agonizante de Jesus), depression (Amabilis, Bertha of Avenay, Bibiana, Dymphna, Moloc of Mortlach), epilepsy (Alban of Mainz, Balthasar, John Chrysostom, Valentine of Rome), lunacy (Alban of Mainz, Balthasar, John Chrysostom, Vitus, Willibrord of Echternach) and so on.
There are saints for AIDS care-givers (Aloysius Gonzaga) and saints for AIDS patients (Aloysius Gonzaga, Peregrine Laziosi, Therese of Lisieux).
Family. Difficult marriages are taken care of (so many protectors, I’ll just mention Catherine of Genoa, Dorothy of Montau, Edward the Confessor, Philip Howard, Thomas More, Radegunde) and so are divorced people (Fabiola, Guntramnus, Helena). We have saints for childless couples (Anne Line, Catherine of Genoa, Henry II, Julian the Hospitaller), for unmarried men and unmarried women, plus those who protect against the death of children, the death of fathers, of mothers, of both parents; saints against spouse abuse, incest, abortion and so forth.
If This Was Polytheism, Why Was It Tolerated?
As Ernest Renan (1823 – 1892), French philosopher and writer, once observed:
Every person “who prays to a particular saint for a cure for his horse or ox or drops a coin into the box of a miraculous chapel is in that act pagan. He is responding to the prompting of a religious feeling that is older than Christianity …” [quote from Laing's book]
If this is even partly true why the leaders of Christianity, who certainly disliked polytheism, allowed such survivals of the older religions?
Polytheism (of any kind, not only ancient Roman) was probably too ingrained a religious attitude for Christianity to be able to root it out. So certain doses of syncretism (ie combinations, compromises) were the price the founders of Christianity had probably to pay in order to Christianize the unsophisticated pagi (ie rural districts of the former empire, thence the term paganus, pagan), together with the folks in the far outposts of the Roman world or right outside it.
[See a comment by Lichanos on this point. As for pagans as rural people, the word ‘heathen’ in English is probably a derivative of Goth haiþi ‘dwelling on the heath’: see the Etymology dictionary; and German Heide indicates both ‘pagan’ and ‘heath’]
“It may be that the founders of Christianity – argues Gordon J. Laing – found that the belief of the people especially the illiterate class in these specialized spirits of minor grade was one of their greatest problems. They recognized the people’s predilection for spirits that would help in specific situations, and they realized also that the masses felt more at home with beings who, while of divine nature or associations, were not too far removed from the human level.
They were keenly interested in winning the pagans to the faith and they succeeded. But undoubtedly one element in their success was the inclusion in their system of the doctrine of the veneration of Saints.”
Veneration and Worship
Now veneration and worship are considered differently by the Church. Veneration is a lesser-degree adoration, while worship is due to God alone.
[Veneration of saints is accepted today, as far as I know, not only by the Catholic Church but also by the Eastern Orthodox Church, the Anglican Church and the Lutherans. Some of the saints mentioned above might belong to those churches too, hard for me to say]
Gordon J. Laing observed in 1931:
“The Church has never taught the worship of Saints [...] but whether the peasants of southern Italy and other parts of Europe distinguish with any degree of precision between veneration and worship is another question. It is not likely that they do, and for those who are looking for evidence of the continuance of the creative power of Roman religion, the beliefs of the illiterate are of as much importance as the formulated doctrines of the Church. Our subject is not survivals of paganism in the modern Church but survivals in modern times.”
Roman Pompa vs San Gennaro’s Procession
We will finish our posting with a fascinating passage by Gordon J. Laing:
“The similarity in attitude of mind of pagan and Christian devotees and the survival of the polytheistic idea in modern times may be seen in a comparison of the behavior of the people who watched the procession which preceded the circus games in ancient Rome [pompa circensis was a grand procession before the games: read a description at LacusCurtius, MoR] and that of the crowd which fills the streets of Naples today on the occasion of the festival held in May in honor of San Gennaro [Saint Januarius,] the patron saint of the city.
In the old Roman procession a conspicuous place was given to the images of the gods that were borne along in floats; and as they were carried past, pious Romans called upon the names of those whom they regarded as their special protectors.
So too at the Naples festival. In the procession referred to the images of many Saints, each of them with his own place in the affections of the Neapolitan proletariat, are carried from the Cathedral to the Church of Santa Chiara. Saints of all centuries are there, some of whom attained the dignity hundreds of years ago, while others are more recent creations. As the procession moves along, persons in the crowd call out the name of their patron Saint, and when the image of San Biagio, a sort of Christian Aesculapius with special powers in diseases of the throat, passes by, the Neapolitan mothers hold up their croupy bambini and implore a remedy.”
[Note. Patron saints remind also of the practice of patronage in ancient Rome (see our post on Ancient patronage and clientage,) since beyond a doubt between the believer and the saint – exactly like between patrons and clients – there is like a sort of exchange: prayers and offers in exchange of favour and protection in certain areas of life.]