SANTORALE. — This Missal (v.) Breviary (v.), also called Proprium de sanctis, which contains the proper formularies for the Mass and the Office of certain fixed-date feasts of Our Lord, not included in the Temporale, such as, for example, the Most Precious Blood (1 July) and the Transfiguration (6 August), as well as feasts of the Cross, of the Blessed Virgin Mary, of the Angels, of the Saints, the anniversaries of the dedication of churches, and the Commemoration of All the Faithful Departed. The history of the rite of each of these solemnities is treated in the entry CALENDARIO DELLA CHIESA UNIVERSALE (for feasts of Our Lady V. MARIA SANTISSIMA, IV. Nella liturgia; all the saints commemorated in the S. have their own entry in the Enc. Catt.); the number and rite of the feasts proper to a diocese or to a religious Order or congregation liturgical books (v.), if a special liturgy is involved, or by the Propria. An integral part of the S. is the Commune Sanctorum (v.), in which the liturgical formularies common to particular categories of saints are collected.
The origin and gradual enrichment of the S. mark the same stages as the spread of the cult of the Martyrs (v. MARTIRIO and MARTISE), of the Confessors (v. storia; CONFESSORE), and of holy virgins and non-virgins. In antiquity and the early Middle Ages, every Church had its S., in which the local saints were listed, especially martyrs, together with those more celebrated saints whose cult soon acquired a universal character, whether on account of their outstanding personality, such as the Blessed Virgin Mary, the princes of the Apostles, s. Giovanni Apostolo, s. Andrea, s. Tommaso, s. Stefano, s. Giovanni Battista, or on account of their thaumaturgical power, such as, for example, ss. Cosma e Damiano, s. Martino di Tours, and others. The primitive S. of the Churches of Rome and Naples, and of the Gallican, Mozarabic, and Ambrosian liturgies, are instructive in this regard. As for the Roman S., it should be observed that new feasts were added to the very reduced primitive stratum by the compiler of the ancient Sacramentario gelasiano and by that of the Sacramentario gregoriano. These two lists of proper feasts were then united around 750 by the compiler of the Gelasiano del sec. VIII, who in turn added several other saints then greatly venerated, such as, for example, the Apostles who had not been culted in the West in antiquity. This new S., reworked fifty years later by Alcuino and by the Frankish liturgists of the ninth century, subsequently adopted in the Missal and Breviary of the Curia (late twelfth, early thirteenth century), and enlarged through the influence of the Franciscan Order, has constituted, since the reform of s. Pio V, the substratum of the present-day S. of the liturgical books of the Roman Church.
Originally, the S. was intended to be nothing more Temporale (v.); indeed, in the ancient liturgical books, with the exception of the primitive Sacramentario gelasiano, the two parts were fused into a harmonious whole, with few saints’ feasts during periods such as Advent, Lent, and Eastertide, when the liturgy of the Temporale was more intense and more deeply felt. From the late Middle Ages onward, notwithstanding the reform of s. Pio V, the S. developed to such an extent that it suffocated the Temporale; the credit belongs to b. Pio X for having, through the bull Divino afflata (1 November 1911), restored the S. to its original function and returned the Temporale to its classical features.
Here, month by month, are the feasts of the present Roman S. dating from before the middle of the ninth century; in parentheses are indicated the sources by the following abbreviations: DE. = Depositio episcoporum (v.); DM. = Depositio martyrum (fourth century: ed. R. Valentini-G. Zucchetti, Roma 1942); L. = the so-called Sacramentario leoniano (fifth–sixth century: ed. C. L. Feltoe, Cambridge 1896); G. = ancient Sacramentario gelasiano (late fifth–mid-eighth century, date of the codex: ed. H. A. Wilson, Oxford 1894); Gr. = Sacramentario gregoriano of the type represented by the Padova codex (seventh–ninth century, date of the codex: ed. K. Mohlberg, Münster in V. 1927); G. VIII = Sacramentario gelasiano del sec. VIII (various types, eighth–ninth century, cf. below De Puniet); GrA. = Sacramentario gregoriano adrianeo (late eighth century: ed. H. Lietzmann, ivi 1921); Kl. = Capitolari romani of the seventh century (ed. Th. Klauser, Das römische Capitulare Evangelium, ivi 1935); Kl. 740, 750 = Capitolari romani of approximately 740 and 750 (ed. cit.); Kl. VIII. = Capitolari of the type of the Sacramentario gelasiano del sec. VIII (ed. cit.; V. EVANGELIARIO).
Jan. : 14 Felix (G. Gr. Kl.); 16 Marcellus (DE. G. Gr. Kl.); 18 Prisca (Gr. Kl.); 19 (20) Marius Audifax Abachuc (G.); 20 Fabianus et Sebastianus (DM. G. Gr. Kl.); 21 Agnes (DM. G. Gr. Kl.); 22 Vincentius (Gr. Kl.) Anastasius (Kl. 740); 23 Emerentiana (G. VIII); 25 Conversio S. Pauli (G. VIII); 28 Agnes (G. Gr. Kl.); 30 Martina (Kl. 740, on 1 Jan.). — Febr. : 2 Purificatio B. M. V. (seventh century: G. Gr. Kl.); 5 Agatha (G. Gr. Kl.); 14 Valentinus (G. Gr. Kl.); 22 Cathedra S. Petri (DM. G. VIII); 24 Matthias (ninth century). — Marzo : 7 Perpetua et Felicitas (DM. G. G. VIII); 12 Gregorius (Kl. 740. G. VIII); 21 Benedictus (on 11 July: G. VIII); Annuntiatio B. M. V. (seventh century: G. Gr. Kl.). — Apr. : 11 Leo I (G. VIII); 14 Tiburtius (L.) Valerianus et Maximus (Gr. Kl.); 22 Gaius (DE.); 23 Georgius (Kl. 740. G. VIII); 25 Letania maior (Gr.); 28 Vitalis (Gr. Kl.). — Maggio : 2° Philippus et Iacobus (G. Gr. Kl.); Juvenalis (G.). Alexander Eventius et Theodulus (Gr. Kl.). Inventio S. Crucis (seventh century: G.); 6 Ioannes ante portam Latinam (Gr.); 10 Gordianus (Gr. Kl.) et Epimachus (GrA.); 12 Nereus Achilleus et Pancratius (G. Kl.); 19 Pudentiana (Potentiana: Kl.); 25 Urbanus (Gr. Kl. 740); 31 Petronilla (eighth century). — Giugno : 2 Marcellinus et Petrus (G. Gr. Kl.); 9 Primus et Felicianus (Kl. 740. G. VIII); 12 Basilides (Kl. 740. G. VIII). Cyrinus Nabor et Nazarius (G. G. VIII); 15 Vitus (G.); 18 Marcus et Marcellinus (G. Gr. Kl.); 19 Gervasius et Protasius (G. Gr. Kl.); 23–24 Vigil. (G. Gr. Kl.). — Ioannes Baptista (L. G. Gr. Kl.); 26 Ioannes et Paulus (L. G. Gr. Kl.); 28 Leo (Kl. 740. GrA. [originally
translation of Leo I, now transferred to 3 July, is instead the feast of Leo II]; 28-29 Vigil. (G. Gr. Kl.) - Petrus et Paulus (DM. L. G. Gr. Kl.); 30 Paulus (L. G. Gr. Kl.). - July: 2 Processus et Martinianus (Gr. Kl.); 6 Octava Apostolorum (G. Gr. Kl.); 10 Septem Fratres (Gr. Kl.); Felix Philippus Vitalis Martialis Silanus Alexander Ianuarius (DM. L.); 21 (20) Praxedis (Kl. 740, Kl. VIII); 23 Apollinaris (Kl. Kl. VIII); 25 Iacobus (G. VIII); 28 (29) Simplicius Faustinus et Beatrix (G. Gr. Kl.), Felix (Gr. Kl.); 30 Abdon et Sennen (DM. G. Gr. Kl.). - August: 1° Macchabaei (G.). Statio ad S. Petrum ad vincula (Kl. 740 G. VIII); 2 Stephanus (DE. L. Gr. Kl.); 6 Nistus Felicissimus et Agapitus (DM. L. [G. solo Sixtus], Gr. Kl.); 7 Donatus (G.); 8 Cyriacus (DM. Gr. Kl.); 9-10 Vigil. - Laurentius (DM. [sola festa], L. G. Gr. Kl.); 11 Tiburtius (G. Gr. Kl.); 13 Hippolytus (DM. L. G. Gr. Kl.); 14 Eusebius (Gr. Kl.); 14-15 Vigil. (G. VIII. GrA.) Assumptio B. M. V. - (sec. VII: G. Gr. Kl.); 17 Octava S. Laurentii (G.); 18 Agapitus (G. Gr. Kl.); 22 Timotheus (DM. Gr. Kl.), Octava Assumptionis (sec. IX); 24 Bartholomaeus (G. VIII); 28 Augustinus (G. VIII); 28 Hermes (DM. G. Gr. Kl.); 29 Sabina (Gr. Kl.), Decollatio Ioannis Baptistas (sec. VII G., on 30 Gr. Kl.), Felix et Adauctus (L. Gr. Kl.). - September: 8 Nativitas B. M. V. (sec. VII: G. Gr. Kl.); Hadrianus (Gr. Kl.); 9 Gorgonius (DM. G.); 11 Protus et Hyacinthus (DM. Gr. Kl.); 14 Exaltatio S. Crucis (sec. VII: G. Kl. 740 [the Gr. for ad crucem salutandam, without Mass]), Cornelius et Cyprianus (DM [Cyprianus alone], L. G. Gr. Kl.); 15 Nicomedes (Gr. Kl.); 16 Euphemia (L. Gr. Kl.) Lucia (Kl. GrA.) et Geminianus (G. VIII. GrA.); 20 Eustachius (Kl. 750); 20-21 Vigil.-Matthaeus (G. VIII); 22 Mauritius et Socii (G. VIII); 27 Cosmas et Damianus (G. Gr. Kl.); 29 Dedicatio S. Michaelis (L. G. Gr. Kl.); 30 Hieronymus (G. VIII). - October: 1 Remigius (G. VIII); 7 Marcus (DE. Gr. Kl.); Sergius et Bacchus (sec. VIII fine), Marcellus et Apuleius (G.); 13 Callistus (DM. Gr. Kl.); 18 Lucas (G. VIII); 25 Chrysantus et Daria (G. [on 29 November], Kl. 740); 27-28 Vigil. - Simon et Iudas (G. VIII). - November: 1° Omnes Sancti (Lezionario di Alcuino); 8 IV coronati (DM. L. G. Gr. Kl.); 9 Theodorus (Gr. Kl.); 11 Mennas Martinus (Gr. Kl.); 22 Caecilia (L. G. Gr. Kl.); 23 Clemens Felicitas (L. G. Gr. Kl.); 24 Chrysogonus (L. Gr. Kl.); 29 Saturninus (DM. G. Gr. Kl.); 29-30 Vigil. (G. Gr. Kl.) - Andreas (L. G. Gr. Kl.). - December: 11 Damasus (G. VIII); 13 Lucia (Gr. Kl.); 21 Thomas (G.); 25 Anastasia (L. G. VIII); 26 Stephanus (G. Gr. Kl.); 27 Ioannes (L. G. Gr. Kl.); 28 Innocentes (L. G. Gr. Kl.); 31 Silvester (DE. Gr. Kl.).
In the Armenian rite, only seven feasts fall on a fixed day of a specific month: Christmas, Epiphany, Purification, Annunciation, Ascension, Presentation, and the Conception of Our Lady; the saints are celebrated on a Monday, Tuesday, Thursday, or Saturday of a specific week in one of the cycles that make up the liturgical year. If a week in a cycle is moved, the commemoration of the saints follows the change. This system seems always to have been in use in the Armenian Church (cf. C. Tondini del Quarenghi, Etude sur le calendrier liturgique de la nation arménienne, in Bessarione, fasc. 90 [1906], pp. 275-294; fasc. 91-92 [1906], pp. 71-114).
The same principle is observed among the Chaldeans and Nestorians, for the few feasts of the saints that they celebrate
(among Catholics, 23); Friday is reserved for them. Catholics have added 26 feasts, including those of the Lord and of Our Lady, on a fixed date in the civil calendar (cf. for the Nestorians, A. J. Maclean, East Syrian daily Offices, London 1894, pp. 264-83).
In the other Eastern rites, the Sanctorale occupies all or nearly all the days of the civil calendar; the months of March and April, the period of Lent and Easter, are less richly supplied. It admits several saints on a single day and determines the degree of their solemnity.
A. Baumstark has outlined some general principles concerning the formation of the Sanctorale, which may also apply to the West: its first nucleus would have consisted of local martyrs and bishops; it would have been augmented by the anniversaries of the deposition of relics and the dedication of churches; before the seventh century, certain great saints (megalomartyrs) were already celebrated universally; concomitant feasts gathered around Christmas, Epiphany, the feast of SS. Peter and Paul, etc.; finally, the Mariological cycle developed.
Each Church has its own Sanctorale. It should be noted that among the Eastern Catholic communities there is a tendency continually to expand the Sanctorale, and that the Malabar Church, after the Synod of Diamper (1599), repeatedly brought its Sanctorale into complete conformity with the Roman one.