why do people wear st christopher necklaces
The venerates Christopher of Lycea with a on May 9. The liturgical reading and hymns refer to his imprisonment by
who tempts Christopher with before ordering his beheading. The Thou who wast terrifying both in strength and in countenance, for thy Creator's sake thou didst surrender thyself willingly to them that sought thee; for thou didst persuade both them and the women that sought to arouse in thee the fire of lust, and they followed thee in the path of martyrdom. And in torments thou didst prove to be courageous. Wherefore, we have gained thee as our great protector, O great Christopher. The remembers him on 25 July. The commemorated him on the same day only in private. By his commemoration had been extended to all Masses, but it was dropped in as part of the general reorganization of the calendar of the as mandated by the,. His commemoration was described to be not of Roman tradition, in view of the relatively late date (about 1550) and limited manner in which it was accepted into the Roman calendar, but his feast continues to be observed locally. The Museum of Sacred Art at Saint Justine's Church (Sveti Justina) in, claims a gold-plated holds the skull of St. Christopher. According to church tradition, a bishop showed the relics from the city wall in 1075 in order to end a siege of the city by an army. with St. Christopher's name and image are commonly worn as, especially by travelers, to show devotion and as a request for his blessing. Miniature statues are frequently displayed in. In French a widespread phrase for such medals is "Regarde St Christophe et va-t-en rassur" ("Look at St Christopher and go on reassured", sometimes translated as "Behold St Christopher and go your way in safety"); Saint Christopher medals and in Spanish have the phrase "Si en San Cristbal confas, de accidente no morirs" ("If you trust St.
Christopher, you won't die in an accident"). St. Christopher is a widely popular saint, especially revered by athletes, and travelers. He is revered as one of the. He holds patronage of things related to travel and travelers against and and patronage for ; ; boatmen; soldiers; ; ; floods; fruit dealers; ; ; mountaineering; and transportation workers. Christopher is the patron saint of many places, including: ; ; ; Saint Christopher's Island ( ); ; ; ; ; ; ; and Tivim, Goa, India Because St. Christopher offered protection to travelers and against sudden death, many churches placed images or statues of him, usually opposite the south door, so he could be easily seen. He is usually depicted as a giant of a man, with a child on his shoulder and a staff in one hand. In England, there are more wall paintings of St. Christopher than of any other saint; in 1904, Mrs. Collier, writing for the, reported 183 paintings, statues, and other representations of the saint, outnumbering all others except for the Virgin Mary. In, Saint Christopher is sometimes represented with the. The background to the dog-headed Christopher is laid in the reign of the Emperor, when a man named Reprebus, Rebrebus or Reprobus was captured in combat against tribes dwelling to the west of in. To the unit of soldiers, according to the, was assigned the name numerus Marmaritarum or "Unit of the Marmaritae", which suggests an otherwise-unidentified "Marmaritae" (perhaps the same as the Marmaricae tribe of ). He was reported to be of enormous size, with the head of a dog instead of a man, apparently a characteristic of the Marmaritae.
This Byzantine depiction of St. Christopher as dog-headed resulted from their misinterpretation of the Latin term Cananeus (Canaanite) to read canineus (canine). According to the medieval Irish Passion of St. Christopher, "This Christopher was one of the Dog-heads, a race that had the heads of dogs and ate human flesh. " It was commonly accepted at the time that there were several types of races, the Cynocephalus, or dog headed people, being one of many believed to populate the world. The German bishop and poet portrayed St. Christopher as a giant of a cynocephalic species in the land of the Chananeans who ate human flesh and barked. Eventually, Christopher met the Christ child, regretted his former behavior, and received baptism. He, too, was rewarded with a human appearance, whereupon he devoted his life to Christian service and became an, one of the. Unfortunately I wasn t able to find out about St Christopher specifically, I did find this about medals in general. Hope this gives you some answers. *While it is probably that the traditions described above continued into the Middle Ages and never entirely died out, little evidence has been found to support the use of medals during early medieval times. Although pinpointing the date at which point one first hung a medal around the neck with a religious intent is, for obvious reasons, quite difficult, no trace of such sacred objects survives which remarkable either for artistic skill or the value of the metal in this period. But a little later, in the course of the twelfth century, a very general practice grew up at well-known places of pilgrimage, of casting tokens in lead, and sometimes probably in other metals, which served the pilgrim as a souvenir and stimulus to devotion and at the same time attested the fact that he had duly reached his destination.
These signacula (enseignes) known in English as pilgrims signs often took a metallic form and were carried in a conspicuous way upon the hat or breast. Giraldus Cambrensis referring to a journey he made to Canterbury around the year 1180, ten years after the martyrdom of St. Thomas, describes himself and his companions returning to London, cum signaculis Beati Thormae a collo suspensis ( with the tokens of St. Thomas hanging round their neck ).  Again, the author of Piers the Plowman writes of his imaginary pilgrim: An hundred of ampulles on his hat seten, And many a crouche on his cloke, and keyes of Rome, And the vernicle bifore, for men shulde knowe The ampulles probably represented Canterbury, but may have been tokens of the Holy Tear of Vendome.  The shelles of Galice, that is, the scallop-shells of St. James of Compostella; the crouche, or cross, of the Holy Land; the keys of St. Peter; the vernicle, or figure of the Saint Veronica, and so on, are all very familiar types, represented in most collections of such objects. The privilege of casting and selling these pilgrim s signs was a very valuable one and became a regular source of income at most places of religious resort. From about the twelfth century, the casting of these devotional objects continued until the close of the Middle Ages and even later, but in the sixteenth or seventeenth century, they began to be replaced by medals, properly so called, in bronze or in silver, often with much greater pretensions to artistic execution. * Here is the link:
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