Eric Kemp concluded his major historical study of canonisation with some remarks that can serve as an introduction to this comment. He noted how, from the earliest times, there has been an impulse in the Christian Church for the faithful to observe with warm-hearted devotion the memory of those who have been conspicuous by heroism of life or death for the service of their Master. This devotion has been accorded spontaneously, but dangers were to appear. In time, and for various reasons, an elaborate process was developed for canonisations and they were drawn within the orbit of papal authority as ‘major causes’ (maiores causae).Footnote 1 In the Roman Catholic Church, the exercise of papal authority in the causes of saints is still extensive, although the involvement of other bishops has increased, owing to Vatican II's teaching on collegiality. The spontaneous devotion of the faithful is still vital, and various dangers have to be overcome in proceeding towards canonisation.
The legal history of canonisation is a lengthy chronicle of adjustment and reform, and brief comments are offered here on a recent pronouncement by Pope Benedict XVI and on some new measures issued with his approval. On the occasion of a plenary meeting of the Congregation for the Causes of Saints in 2006, the Pope wrote a message which combined teaching and directives.Footnote 2 He began with some historical remarks, and said that the causes of saints were considered ‘major causes’ because of the nobility of their subject matter and their profound influence in the life of the people of God.Footnote 3 This is why popes have often made special normative provisions for the causes of saints so as to improve their celebration and study.
Turning to the Congregation's plan to issue an ‘Instruction’ on the conduct of the diocesan inquiry in causes of saints, based on twenty years of experience since the last major legislation, Benedict XVI reminded bishops to verify that those put forward really do enjoy a solid, spontaneous and widespread reputation for sanctity. Here the Pope was urging caution and restraint, which also applies when considering miracles and martyrdom. He added that clearly a cause cannot be started if an established reputation for sanctity is lacking, even if we are dealing with people who distinguished themselves by their evangelical coherence and their particular acquired merits in the church and society.
The second topic of the plenary meeting concerned the miracles required in the causes of saints. The Pope stated firmly that this ancient requirement, in which scientific expertise and theology combine, is for a physical miracle, a moral miracle not being sufficient. In various quarters, the possibility has been canvassed of accepting ‘moral’ miracles, such as the instantaneous conversion of an unbeliever or an unrepentant sinner, and, although Benedict XVI was succinct, this directive would seem to settle a whole area of debate.
The final topic was that of martyrdom, where subtle questions are involved concerning the reasons for which believers are prepared to die and the reasons for which they are put to death. The victim and the persecutor may act as they do for very different reasons. Benedict XVI recalled how, according to the perennial theological and juridical doctrine of the church, it must be shown that the persecutors had odium Fidei, hatred for the faith. Martyrdom is the voluntary suffering or acceptance of death because of faith in Christ or another act of virtue related to God. The Pope noted, however, that persecutors are quite capable of disguising their hostility towards the Christian faith or a way of behaving tied to Christian virtues, by pretending to act out of political or social motives. The nature of martyrdom properly understood in the causes of saints is a debated area, as was shown dramatically by the canonisation of St Maximilian Kolbe,Footnote 4 and this papal pronouncement states the boundaries for future theological explorations.
This recent papal intervention did not legislate anew but rather puts forward the correct understanding of select aspects of the current law and procedures regarding the causes of saints: the required reputation for sanctity, the scope of a miracle, and the nature of martyrdom. Addressed as it is, primarily to experts in the processes of beatification and canonisation, this papal intervention assumes knowledge of a whole context of practice and debate.Footnote 5
As we have already noted, Benedict XVI believes his predecessors have often intervened with special norms in order to improve the celebration and the study of causes of saints. The above papal pronouncement can be said to concern itself with the dimension of study. Appropriately, mention can also be made here of some new measures issued by the Congregation for the Causes of Saints, with Benedict XVI's approval, that concern the dimension of celebration.Footnote 6 Indeed, the Pope ended his 2006 message by recalling how, once he had taken office, he willingly carried out the wish of many to have underlined more emphatically in terms of celebration the substantial difference between beatification and canonisation, and also that, in the rites of beatification, the local churches be more visibly involved.
What Benedict XVI was referring to was that, in 2005, the Congregation announced that, while the pope would continue to preside at a canonisation, a papal representative would celebrate a beatification, which nonetheless remains a pontifical act. Moreover, the rite of beatification would take place in the diocese that had promoted the cause of the new blessed or in some other suitable place. It might take place in Rome, if stated persons asked for this and having considered the opinion of the Secretariat of State. Lastly, the rite would take place during the Eucharistic celebration unless particular liturgical reasons suggested it should take place during the celebration of the Word or of the Liturgy of the Hours.
From 1971 to 2004, popes habitually presided at the rites both of beatification and canonisation and this could blur the substantial difference between the two in the eyes of the faithful. The new measures, as Benedict XVI himself explained, are intended further to underline liturgically the difference between beatification and canonisation, and they will also involve the local churches more visibly. Behind all this, there are large questions concerning the nature of beatification as it has come to be distinguished from canonisation.Footnote 7
