![]() The division of bodies also began the 5th-century theologian Theodoretus declaring that "Grace remains entire with every part". The Eastern capital was able to acquire the remains of Saints Timothy, Andrew and Luke. However, partly perhaps because Constantinople lacked the many saintly graves of Rome, translations soon became common in the Eastern Empire, even though it was still prohibited in the West. The earliest recorded removal of saintly remains was that of Saint Babylas at Antioch in 354. It came to be considered beneficial to the soul to be buried close to saintly remains, and as such, several large "funerary halls" were built over the sites of martyr's graves, the primary example being the Old Saint Peter's Basilica. Then, martyriums began to be built over the site of the burial of saints. It was assumed that they would remain permanently in their often-unidentified resting places in cemeteries and the catacombs of Rome (but always outside the walls of the city, continuing a pagan taboo). In the early church, the disturbance, let alone the division, of the remains of martyrs and other saints, was not of concern or interest, much less practised. Gregory to the monastery of Petershausen. ![]() Liborius of Le Mans became patron saint of Paderborn, in Germany, after his relics were transferred there in 836. ![]() Thyrsus is thus the patron saint of Sisteron. Some of his relics were brought to France: Thyrsus is thus the titular saint of the cathedral of Sisteron in the Basses Alpes, the Cathédrale Notre Dame et Saint Thyrse. His cult became popular in the Iberian Peninsula, where he is known as San Tirso or Santo Tirso. The relics of Saint Thyrsus at Sozopolis, Pisidia, in Asia Minor, were brought to Constantinople and then to Spain. The most commonly celebrated feast days, however, are the dies natales (the day on which the saint died, not the modern idea of birthday). John Chrysostom from the Armenian village of Comana (where he died in exile in 407) to Constantinople. For example, on January 27 is celebrated the translation of the relics of St. The date of a translation of a saint's relics was celebrated as a feast day in its own right. This process is known as local canonization. In the early Middle Ages, however, solemn translation marked the moment at which, the saint's miracles having been recognized, the relic was moved by a bishop or abbot to a prominent position within the church. Rather, miracles confirmed a saint's sanctity, as evinced by the fact that when, in the twelfth century, the Papacy attempted to make sanctification an official process many collections of miracles were written in the hope of providing proof of the saint-in-question's status. ![]() The solemn translation (in Latin, translatio) of relics is not treated as the outward recognition of sanctity. Translations could be accompanied by many acts, including all-night vigils and processions, often involving entire communities. In Christianity, the translation of relics is the removal of holy objects from one locality to another (usually a higher-status location) usually only the movement of the remains of the saint's body would be treated so formally, with secondary relics such as items of clothing treated with less ceremony. From a panel in the crypt of Freising Cathedral. Corbinian's relics being moved to Freising from Merano.
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