Beatification and canonization process prior to 1983: Difference between revisions

Revision as of 21:54, 12 September 2010

Revision as of 05:29, 4 December 2010

Line 1:

The '''process of [[beatification]] and [[canonization]]''' has undergone various changes in the history of the [[Catholic]] Church. (For current practice, as well as a discussion of other churches, see the article on [[canonization]].) This article describes the process as it was in [[1914]], in particular before the major reworking of [[Canon law (Catholic Church)|Canon law]] in [[1983]].

The causes of [[martyr]]s were handled somewhat differently from those of [[confessor]]s or [[virgin]]s.

Line 9:

# Choosing of a vice-postulator by the postulator-general of the cause, to promote all the judicial inquiries necessary in places outside of Rome. Such inquiries were instituted by the local [[bishop|episcopal]] authority.

# The preparation of the inquiries (''processus'') all of which were carried on by the ordinary episcopal authority. They were of three kinds: (a) Informative inquiries regarded the reputation for sanctity and [[miracle]]s of the servants of God, not only in general, but also in particular instances; there might be several such inquiries if the witnesses to be examined belonged to different dioceses. (b) Processes ''de non cultu'' were instituted to prove that the decrees of [[Pope Urban VIII]] regarding the prohibition of public worship of servants of God before their beatification had been obeyed; they were generally conducted by the bishop of the place where the [[relic]]s of the [[servant of God]] were preserved. (c) Other inquiries were known as ''Processiculi diligentiarum'' and had for their object the writings attributed to the person whose beatification was in question; they varied in number according to the dioceses where such writings were found, or were thought likely to be found, and might not be judicially executed before an "Instruction" was obtained from the promotor of the Faith by the postulator-general and by him sent to the [[bishop]] in question.

# The results of all these inquiries were sent to [[Rome]], to the [[Congregation of Rites]], in charge of a messenger (''portitor'') chosen by the judges, or by some other secure way, in case a rescript of the congregation dispensed from the obligation of sending a messenger.

# They were opened, translated if necessary into [[Italian (language)|Italian]], a public copy was made, and a [[cardinal (Catholicism)|cardinal]] was deputed by the [[pope]] as relator or ''ponens'' of the cause, for all which steps rescripts of the congregation, confirmed by the pope, must be obtained.

# The writings of the servant of God were next revised by theologians appointed by the cardinal relator himself, authorized to so act by a special rescript. Meanwhile, the advocate and the procurator of the cause, chosen by the postulator-general, had prepared all the documents that concerned the introduction of the cause (''positio super introductione causae''). These consisted of (a) a summary of the informative processes, (b) an information, (c) answers to the observations or difficulties of the promotor of the Faith sent by him to the Postulator.

Line 35:

# The miracles (''signa'') required were not those of the first class; those of the second class sufficed, nor was their number determined. On some occasions the decision as to miracles was entirely dispensed with.

# The discussion as to martyrdoms and miracles, formerly held in three meetings or congregations, viz. the ante-preparatory, preparatory, and general, was at a later time usually conducted, through a dispensation to be had in each instance from the sovereign pontiff, in a single congregation known as particularis, or special. It consisted of six or seven cardinals of the Congregation of Rites and four or five prelates especially deputed by the pope. There was but one positio prepared in the usual way; if there was an affirmative majority a decree was issued concerning the proof of martyrdom, the cause of martyrdom, and miracles. (''Constare de Martyrio'', ''causâ Martyrii et signis''.)

# The final stage was a discussion of the security (''super tuto'') with which advance to beatification might be made, as in the case of confessors; the solemn beatification then followed.

==Confirmation of cult==<!-- This section is linked from [[Charlemagne]] -->

This procedure was followed in all cases of formal beatification in causes of both confessors and martyrs proposed in the ordinary way (''per viam non cultus''). Those proposed as coming under the definition of cases excepted (''casus excepti'') by Urban VIII were treated in another way. In such cases it must be proved that an immemorial public veneration (at least for 100 years before the promulgation, in [[1640]], of the decrees of Urban VIII) had been paid the servant of God, whether confessor or martyr. Such cause was proposed under the title of "confirmation of veneration" (''de confirmatione cultus''); it was dealt with in an ordinary meeting of the Congregation of Rites. When the difficulties of the promotor of the Faith had been satisfied, a pontifical decree confirming the cultus was promulgated. Beatification of this kind was called equivalent or virtual.

==The Canonization of Confessors or Martyrs==

Line 57:

{{Catholic}}

{{DEFAULTSORT:Historical Process Of Beatification And Canonization}}

[[Category:Roman Catholic Church history]]

[[Category:Sainthood]]