Are Simon of Cyrene and Veronica (who wiped Jesus’s face) official Saints?
Yes. Simon of Cyrene’s feast is March 28, Veronica’s is July 12. Although Veronica is not her given name, it is a descriptor (Vero-ico, true image)
Like all of the ancients, however, these were not “officially” canonized as that process did not exist. They were, rather, “acclaimed” by first the local and later the univeral church.
In addition, back in 1970 when the “new” Universal calendar was issued, many of the saints who had been traditionally celebrated throughout the year were removed, with the stated goal of highlighting the major feasts by reducing the total number. Local and regional churches were told that they could continue to celebrate those feasts which were of particular significant to their people. So neither Simon nor Veronica is now on the universal calendar.
Does any of that answer your question?
I believe they are saints, but so far, I haven’t been able to find a feastday for Simon, but many sources list Veronica’s feastday as July 12 (she is not included, however, in the Martyrology). There was, however, a feast in 21 November for a ‘St. Rufus of Rome’, the one that St. Paul sent a greeting to (Romans 16:13). There are some who connect ‘Rufus’ of Romans with Rufus son of Simon (cf. Mark 15:21).
Just a trivia: Veronica was only associated with the Passion during the late Middle Ages.
An explicit mention of Veronica (usually connected with vera eikona but could also easily be a Latinization of the Greek name Berenike/Pherenike) first appears in an apocryphal gospel known as the Acts of Pilate (first written and revised many times somewhere between 150-400 AD), where, at least in the Second Greek and Latin version of it, the hemorrhaging woman cured by Jesus bears this name.
By the 7th-8th century, a work called The Avenging of the Savior continues the association of Veronica with the hemorrhaging woman. This is also one of the first sources where she is connected with an image of Jesus. Yet another apocryphal work, The Death of Pilate, gives a backstory for the image: Veronica was a disciple of Jesus who who wished to have a picture of Him - even summoning a painter to do the job. Jesus learned of this and granted her wish by taking the canvas on which His portrait is to be painted and impressing His face onto it, leaving behind an image not made by human hands.
Around the Middle Ages, at least around William Caxton’s (who translated Jacobus Voragine’s Golden Legend, compiled around 1260) time, this story is now transposed to when Jesus is carrying His cross, and the cloth now becomes Veronica’s kerchief or veil: Veronica’s act is now then one of compassion, wiping the blood, grime and sweat off the Lord’s face, which He then rewards. The interesting thing here is, Voragine’s original text contained the earlier form of the story, but Caxton’s translation now had it all happening as Jesus was on His way to being executed.
Thanks for the responses, they answered my question:)