07 — Relics and the Cult

The afterlife of the saint in his relics and in the breadth of his veneration: the history of the relics — the empty-tomb tradition, the medieval loss of relics to the West (the abbey of San Lorenzo in Campo in Italy) and their celebrated return to Thessaloniki in 1978–1980; and the spread of the cult far beyond his city, among the Slavs and Romanians, where Demetrios became one of the great patron-saints of Balkan Orthodoxy. These files follow the saint outward in space and time.

Tradition: Pan-Orthodox (Great Martyr; the Myrrh-Streamer)

The cult of Demetrios did not stay in Thessaloniki. This section follows the relics — whose history is unusually complicated, including a long Western sojourn and a modern restitution — and the cult, which spread with Byzantine and Slavic Christianity across the whole Balkans and into the Romanian lands, making Demetrios a patron of cities, armies, and peoples far from his own. Both files keep the relic-claims and cult-developments tethered to their documentation.

Files in This Section

File Description
The Relics and Their Fate The tomb and the question of bodily relics; the myron and the empty-tomb tradition; the medieval translation of relics to San Lorenzo in Campo (Italy); the 1978–1980 return to Thessaloniki; what is venerated today.
The Cult Across the Balkans The spread of the cult among the South Slavs, Bulgarians, Serbs, and Romanians; Demetrios in Slavic and Romanian piety and folk-calendar (Mitrovdan / Sf. Dumitru); his dedications and patronage beyond Thessaloniki.

See Also

References

  • Skedros, James C. Saint Demetrios of Thessaloniki: Civic Patron and Divine Protector. Harrisburg: Trinity Press International, 1999.
  • Walter, Christopher. The Warrior Saints in Byzantine Art and Tradition. Aldershot: Ashgate, 2003.
  • Obolensky, Dimitri. The Byzantine Commonwealth: Eastern Europe, 500–1453. London: Weidenfeld & Nicolson, 1971.