SAIL T3, a name applied in the New Testament to the members of the Christian com munity generally, but restricted by ecclesiastical usage from very early times to those who, whether under the old or under the new dispensation, have- been specially remark able for their personal and their eminent services to the cause of religion. Of the old dispensation, Ilse "patriarchs :,n,1 prophets" are commonly designated as saints. But the word is used much more of the l hristian church. In the ages of persecution the quality which most of all challenged the admiration and reverence of the faithful was naturally courage anti constancy in the profession and the defense of the Christian faith; and thus the earliest of those whom the church reverences for sanctity of life, are also, for the most part, reverenced as champions of the faith. In general, however, the saints are Ilistribute.1 into several classes, chiefly in relation to the special services which the church has appropriated to their honor. Thus we find enumerated: 1. Apostles and evangelists; 9. Martyrs; 3. Confessors, a name applied primitively to those who had ex.iibi:ei great constancy in professing the faith. although without the final crown of martyrdom, but in later limes understood of all who, without being martyrs, were eminent for sanctity of life; 4, Doctors or men eminent for sacred learn ing; 5. Virgins; 6. Matrons and widows distinguished for holiness of life. Anciently the character and appellation of saint were bestowed upon as it were, by aerlaniat ion, and by the common voice of the members of the particular Christian com munity to which the individual belonged, or to which his merits were most familiar. The earliest examples, as may lie seen in the letter of the church of Smyrna on the mar tyrdom of'Pelycarp, of such judgments as to individuals were in the case of martyrs. Altars wile erected at. their tombs, and the people assembled for worship on the anni versary of their martyrdom. Even then, however, the letters of St. Cyprian (Epp. 37 and 39) show that caution was observed by the bishops to guard against the recognition of undeserving individuals. The honors of the martyrs, even before the age of persecu tion had passed. were extended to confessors of the faith, and eventually to all who were eminent for holiness of life, and especially to those who obtained the reputation of performing miracles. The names of those who were so honored were placed in the register (or diptych) of each church. It was not, however, till a comparatively late period that a regular form of procedure was established in the Roman church for the purpose of testing the claim of individuals to the authentic reputation of sanctity. From the 4th c. downward, examples of referehce to Rome—as, for instance, in the Acts of Virgilins, bishop of Trent—are cited by Catholic writers. But the first recorded example of a solemn and public decree is in the case of Uthilric or ITIrk, bishop of Augsburg, to whom the honors of sanctity were adjudged by pope John XVI. (see liar down, Council. VI. P. I., p. 727) in the end of the 10th c. (993). Since that time the procedure of the church of Rome as to the public recognition of the saints has been matured and methodized. It consists of two stages, that are called respectively "beati fication" and "canonization." The former is but a preliminary process, and consists in a declaration by the pope that the " beatified" person is entitled, by reason of his (or her) eminent virtues, attested by miracles, to be regarded as a saint, and as such honored and invoked. This authorization, however, is not inbeatification extended to the entire church, but is always limited to a particular church, or province, or religious order; and the nature of the honors permitted to be paid to the beatified person is strictlydefined either by the terms of the decree, or by local usage, if such have already existed. But although the effect of a decree of beatification is less comprehensive than that of the subsequent and final declaration in canonization, the preparatory inquiry is in all substantial ticulars the same. The details of both are explained at great length and with curious
minuteness by the learned pope Benedict XIV. (Lambruschini) in a special work on the subject, which has the further interest of containing, as an appendix, the minutes of the entire proceedings in the canonization which took place during his own official nection with that department. The inquiry in both procedures is conducted by the gregation of cardinals, called the congregation of rites, and consists first in an nation of the writings (if there be any) of the individual, then of the holiness of his life and conversation, and finally of the miracles alleged to have been performed by him in life, or obtained through his relics, and intercession after death. Two such miracles at least must be established by what is considered satisfactory evidence. Upon all these points sworn depositions are required, and all are subjected 40 a most rigorous scrutiny, in which the office of impugnant is discharged by an advocate called promptor fidei, and popularly nicknamed the devil's advocate, his duty being to raise every possible difficulty in the way of the acceptance of the evidence of sanctity. This inquiry is erally a very protracted one; and after it has been completed, and its results recorded in writing, the acts are'sUbmitted to the cardinals, who meet three times in private gregat:ons, and finally, if all appears satisfactorily established, in a public congregation, by which the decision is made known to the pope. Should the decision be approved by the pope the solemnization is proceeded with. The solemnity takes place in the Vatican church. The cardinal prefect of the congregation of rites hands the pope's brief to the cardinal, arch-priest of the Vatican, by whom it is read; the Te limn is toned; the image of the beatified individual is uncovered to receive the veneration of the assembly; high mass, with the collect, in his honor, is sung; and in the afternoon the pope goes solemnly to the church to pay reverence to the image. The procedure, in case of a martyr, is somewhat different. In both, however, the process is but s nary to the solemn canonization. The effect of the latter comprises: 1. *A declaration that the canonized person is to be recognized as a saint throughout the entire church; 2. That he is to be invoked in the public prayers; 3. That churches and altars may be erected in I.is honor; 4. That he may be invoked in the Mass and public service; 5. That festival may be celebrated in honor of him; 6. That his image may be set up in public; nd lastly, that his relics may be preserved and 'publicly honored The solemnity of canonization, which is preceded by a new inquiry similar to that of the beatification. :Aid a new judgment of the congregation of rites confirmed by the pope, one of the most gorgeous in the entire ceremonial of the Roman church. It takes place in the Vatican church (St. Peter's), and is generally attendel by it large assembly of bishops from various parts of the church. In many respects it resembles that of the lion, but its distinctive characteristic is the solemn publication, by order of the pope in person, after the hymn of invocaticn of the Iloly Ghost lies been sung, of the decree of canonization. This is followed 1,y mass, also celebrated by the pope in person, and sometimes by a homily of the pope in honor of the newly canonized. The church of St. Peter's is specially decorated aa, a vast cost for the ceremonial, and the entire expen diture OD such occasions has been estimated at not less than :£20,C00. Roman Catholics hold that in such decrees the judgment of their church is infallible; and to delay that :my particular canonized individual is really a saint is held to involv'e, if not actual heresy, at least a grievous act of contumacy against the faith of the church. On the doctrine of saint worship, sec INVOCATION or SAINTS; and on that regarding the honor paid to relics of saints and martyrs, see RELICS.