Fama Sanctitatis and Fama Signorum is the spontaneous and enduring reputation for holiness and for graces or signs attributed to a deceased Catholic, both investigated as foundations for a cause but neither equivalent to proof of sanctity or miracle.
A reputation among the faithful
Fama sanctitatis is a reputation for holiness: a widespread and morally credible conviction among members of the faithful that a person lived the Christian virtues in an outstanding way and remains an example of Christian life. In a martyr's cause the analogous reputation concerns martyrdom. Sanctorum Mater expects the reputation to be spontaneous, stable, continuous, and found among a significant portion of the people rather than manufactured for litigation.[1]
Fama signorum is the related reputation for signs, favors, or graces received through the person's intercession. Reports can include healings and other help, but the reputation is broader than a medically examined alleged miracle. Both forms of fama matter because causes arise in the Church's living memory and devotion, not solely from an academic proposal assembled after death.
Investigation rather than presumption
The postulator supplies documentation about the origin, development, extent, and present state of the reputation. The bishop evaluates it before opening a cause and the inquiry gathers witnesses and writings that may support or challenge it. A publicity campaign, large funeral, popular book, family loyalty, or online following can be evidence of attention without proving the canonical quality of fama.[2]
Adverse evidence is not suppressed. Investigators ask whether devotion arose freely, whether testimony is independent, whether the person's actual conduct is known, and whether alleged favors are attributed consistently to intercession. The norms' concern for spontaneity does not forbid responsible communication about an existing cause; it guards against creating the appearance of a reputation solely to obtain a title.
Holiness and public cult
A reputation for holiness does not authorize public ecclesiastical cult before beatification. Private prayer for intercession and collection of testimonies must be distinguished from liturgical honors, halos, feast days, or installation of relics that anticipate the Church's judgment.
Signs and miracles
Fama signorum invites careful recording of alleged favors; it is not the decree recognizing a miracle. A proposed miracle follows a distinct inquiry and Roman examination involving medical or technical experts, theological evaluation of intercession, and the competent acts of authority.[3]
Why the distinction matters
A person may enjoy an authentic reputation for holiness even when no scientifically inexplicable healing is yet alleged. Conversely, extraordinary stories can circulate around someone whose virtues have not been seriously examined. Keeping the two reputations distinct prevents wonders from replacing Christian character and prevents admiration of character from being reported as a verified miracle.
Neither fama guarantees that a cause will open or succeed. Competence, the passage of time, documentation, absence of prohibited cult, resources, and the bishop's discernment also matter. The formal process tests whether the reputation corresponds to demonstrable martyrdom, heroic virtue, or offering of life and, at later stages, whether any required miracle is proven.
References
- 1.Sanctorum Mater — Instruction governing diocesan and eparchial inquiries, officials, evidence, reputation of holiness, and transmission of acts
- 2.Norms to Be Observed in Inquiries Made by Bishops in the Causes of Saints — Universal norms identifying the petitioner and postulator and regulating evidence in the local phase of a cause
- 3.Divinus perfectionis Magister — Apostolic constitution on diocesan inquiries and the Roman examination of causes of beatification and canonization