Beatification Art History Definition

Before entering into the actual procedure for the causes of beatification and canonization, these terms should be defined precisely and briefly in the light of the above considerations. Before you can be beatified, the Church must investigate and ensure that all your writings show the “purity of doctrine” (that is, nothing against faith!) and that all your actions have been motivated by virtue. For Pope John Paul II, this meant that the Church was examining the thousands of pages of the pope`s writings – from his bestsellers to his encyclicals. (He is believed to have been the most prolific pope in the history of the Church.) For the beatification of a venerable person, a miracle is necessary, attributed to his intercession and verified after his death. The required miracle must be proved by the appropriate canonical investigation, which follows a procedure analogous to that of heroic virtues. This investigation will also be concluded by the corresponding decree. Once the decree on the miracle is promulgated, the Pope grants beatification, which is the concession of limited public veneration – usually only in the diocese, eparchy, region or religious community where the blessed lived. With beatification, the candidate receives the title of Blessed. No miracle is necessary for a martyr. Thus, if the Pope approves the statutes that declare that the person was a martyr for the faith, the title of blessed is given to the martyr at that time. To continue with the order, we will begin this part by defining beatification and canonization before showing that canonization as such is infallible, apart from the circumstances that occurred with the aggiornamento of the Second Vatican Council.

The Blessed can then continue on the path of holiness. The final stage, which culminates in canonization and the attribution of the title of “saint,” is essentially the same as beatification, but at least one verified miracle obtained by invocation after beatification must occur before the reason for canonization can be introduced. In exceptional cases, one or other element of this distinction may be lacking; Thus, Alexander III allowed the public worship of Bl. William of Malavalle in the diocese of Grosseto not only, but also ordained him, and his actions were confirmed by Innocent III; Leo X. acted in the same way with regard to salt. Hosanna for the city and district of Mantua; Clement IX with reference to bl. Rose of Lima when he chose her as the main patron saint of Lima and Peru; and Clement X, making her the patron saint of all America, the Philippines and the Indies. Clement X also chose Bl. Stanislaus Kostka as patron of Poland, Lithuania and the Allied provinces. Still with regard to universality, Sixtus IV allowed the worship of Bl. John Boni for the universal Church. In all these cases, there was only one beatification.

Although the cult of the Holy Rose of Lima was general and obligatory for America, it was not strictly speaking a canonization due to the absence of complete preceptive universality (Benedict XIV, op. sit., I, xxxix). Beatification, in the Roman Catholic Church, is the second of the three stages of the canonization process. Upon beatification, a deceased person is declared “blessed” and worthy of limited public veneration. To do all these things, there is only one weekly meeting (congressus), a kind of small congregation in which only the cardinal prefect and the most important officials vote; In it, less important and practical questions about rites and causes are clarified, answers are given, and paraphrases are given, which the Pope then approves orally. The other assemblies of the assembly (ordinary, rotary, and “on virtues and miracles”) may be as low as sixteen during the year. Now the Pope preserves the common good of the whole Church not only when he acts strictly as the supreme physician in doctrine, but also when he acts in a broader sense as the supreme shepherd in government. The teaching of the doctor does not exhaust all the activity of the pastor. And it is up to the pastor to enact the laws that ensure the common good of the whole Church; as such, these laws do not express a formally revealed truth; But to the extent that they are given in the name of the unity of faith, they are analogues of an infallible definition. [20] Certainly, canonization cannot be unilaterally reduced to an infallible dogmatic definition; But it can always be assumed that the act of the infallible solemn Magisterium occurs in a different analogous way. An act of the Pope aimed at preserving the common good of the whole Church is an infallible act of definition. At this level, the Church must also prove that you suffered martyrdom or that you caused a miracle after your death.

After the beatification, you will be called “Blessed.” The admission of a person to martyrology does not mean the infallible canonization of the individual. Martyrology is the list that includes not only all canonized saints, but also servants of God who may have been beatified either by the Sovereign Pope or by bishops before the 12th century, when the Pope reserved for himself the privilege of beatification and canonization. The titles “sanctus” and “beatus” have no exact meaning in martyrology that would allow us to distinguish between canonized saints and blesseds. This general agreement of theologians on papal infallibility in canonization should not be extended to beatification, notwithstanding the contrary teaching of the canonical commentary, which is called “Glossa” [capital one. Of reliquiis and venerat. ß. (III, 22) in 6; Innocent., Comm. in quinque Decretalium libros, tit.