Beatification and canonization process prior to 1983: Difference between revisions

Revision as of 18:58, 28 March 2017

Revision as of 19:01, 28 March 2017

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The causes of [[martyr]]s were handled somewhat differently from those of [[confessor]]s or [[Virgin (title)|virgins]].

==The Beatification of==

===Of Confessors===

In order to secure beatification (the most important and difficult step in the process of canonization) the regular procedure was as follows:

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# When the miracles had been proved, another meeting of the Congregation of Rites was held in which it was debated once, and only once, whether or not, given the approbation of the virtues and miracles, it was safe to proceed with the solemnities of beatification. If a majority of the consultors was favourable, a decree to this effect was issued by the pope, and at the time appointed by him the solemn beatification of the servant of God took place in the Vatican [[St. Peter's Basilica|Basilica]], on which occasion a pontifical Brief was issued permitting the public [[Cult (religious practice)|cultus]] and [[veneration]] of the beatified person now known as Blessed (Beatus).

==The Beatification of=Of Martyrs===

# The causes of [[martyr|martyrs]]s were conducted in the same way as those of confessors as far as the informative processes and those ''de non cultu'' and ''ad introductionem causae'' were concerned. But when once the commission of introduction had been appointed they advance much more rapidly.

# No remissorial letters were granted for Apostolic processes concerning the general reputation for martyrdom and miracles; the letters sent called for an immediate investigation into the fact of martyrdom, its motive, and the particular miracles alleged. There was no longer a discussion of the general reputation for martyrdom or miracles.

# The miracles were not discussed, as formerly, in separate meetings, but in the same meetings that dealt with the fact and the motive of the martyrdom.

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# 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 cultCult===<!-- 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 [[Pope Urban VIII]] were treated differently. In such cases proof is required that an immemorial public veneration for at least 100 years before the promulgation in 1640 of the decrees of [[Pope Urban VIII]] had been paid the servant of God, whether as a confessor or martyr. Such cause was proposed under the title of "confirmation of veneration" ("''de confirmatione cultus''"); it was considered 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 denominated "equivalent" or "virtual".

==The Canonization of Confessors or Martyrs==

The canonization of confessors or martyrs might be taken up as soon as two miracles were reported to have been worked at their [[Intercession of saints|intercession]], after the pontifical permission of public veneration as described above. At this stage it was only required that the two miracles worked after the permission awarding a public cultus be discussed in three meetings of the congregation. The discussion proceeded in the ordinary way; if the miracles were confirmed, another meeting (''super tuto'') was held. The pope then issued a [[Papal bull|Bull]] of Canonization in which he not only permitted, but commanded, the public cultus, or veneration, of the saint.

It may be easily conjectured that considerable time must elapse before any cause of beatification or canonization could be conducted, from the first steps of the information, inquiry, or process, to the issuing of the decree super tuto. According to the constitution of this Congregation, more than one important discussion (''dubia maiora'') could not be proposed at the same time. It must be remembered:

* that the same cardinals and consultors must votedvote in all discussions;

* that there was but one promotor of the Faith and one sub-promotor, who alone had charge of all observations to be made with regard to the ''dubia''; and

* that these cardinals and consultors had to treat questions of ritual as well as processes of canonization and beatification.

To execute all this business there was but one weekly meeting (''congressus''), a kind of minor congregation in which only the cardinal prefect and the major officials voted; in it less important and practical questions were settled regarding rites as well as causes, and answers were given, and rescripts which the pope[[Pope]] afterwards verbally approved. The other meetings of the congregation (ordinary, rotal, and "upon virtues and miracles") might be as few as sixteen in the course of the year. Some other cause must therefore be found for the slow progress of causes of beatification or canonization than a lack of good will or activity on the part of the Congregation of Rites.

==Bibliography==