Christianisation of saints and feasts

The term Christianized calendar refers to feast days which are Christianized reformulations of feasts from pre-Christian times.

Historian Peter Brown, in his The Cult of the Saints: Its Rise and Function in Latin Christianity, argued that one cannot equate the ancient cults of pagan gods with the later cults of the saints. However, Caesarius of Arles and other churchmen deplored certain customs that from time to time seem to develop around the saints, such as the prolonged drinking of toasts, ostensibly in honor of the saint.

The historicity of some Christian saints has been treated skeptically by a number of academics, either because there is a paucity of historical evidence for their origins, or due to resemblances to pre-Christian deities and festivals.

The legend of Barlaam and Josaphat was derived, via Arabic and Georgian versions, from the life story of Siddartha Gautama, known as the Buddha. The king-turned-monk Joasaphat (Arabic Yūdhasaf or Būdhasaf; Georgian Iodasaph) also gets his name from the Sanskrit Bodhisattva, the term traditionally used to refer to Gautama before his awakening. Barlaam and Ioasaph were placed in the Orthodox calendar of saints on 26 August, and in the Roman martyrology they were canonized (as "Barlaam and Josaphat") and assigned 27 November. The story was translated into Hebrew in the Middle Ages as Ben-HaMelekh ve HaNazir ("The King's Son and the Nazirite"). Thus the Buddhist story was turned into a Christian and Jewish legend.

Saint Valentine's Day on 14 February, commemorates three separate martyrs named Valentinus. One is described as a priest at Rome, another as bishop of Interamna (modern Terni). Both apparently died sometime in the second half of the third century and were buried at different locations on the Flaminian Way. The connection of the saints' feast day with popular romantic customs arose in the Middle Ages, when it was commonly believed that half way through the second month of the year, the birds began to pair.

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