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CANONIZATION

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Originally appearing in Volume V05, Page 193 of the 1911 Encyclopedia Britannica.
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CANONIZATION , in its widest sense, an See also:

act by which in the See also:Christian See also:Church the ecclesiastical authority grants to a deceased believer the See also:honour of public cultus. In the See also:early Church there was no formal canonization. The cultus applied at first to See also:local martyrs, and it was only in exceptional circumstances that a See also:kind of judiciary inquiry and See also:express decision became necessary to legitimate this cultus. The See also:peculiar situation of the Church of See also:Africa explains the Vindicatio martyrum, which was early practised there (Optatus Milevit., i. 16). In the cultus rendered to confessors, the authorization of the Church had See also:long been merely implicit. But when an express decision was given, it was the See also:bishop who gave it. Gradually the canonization of See also:saints came to be included in the centralizing See also:movement which reserved to the See also:pope the most important acts of ecclesiastical See also:power. The earliest acknowledged instance of canonization by the pope is that of Ulric of See also:Augsburg, who was declared a See also:saint by See also:John XV. in A.D. 993• From that See also:time the pontifical intervention became more and more frequent, and, in practice, the right of the bishops in the See also:matter of canonization continued to grow more restricted. In 1170 the new right was sufficiently established for Pope See also:Alexander III. to affirm that the bishops could not See also:institute the cultus of a new saint without the authority of the See also:Roman Church (Cap. Audivimus, Decret.

De Rell. et venerat. Sanctorum, iii. 115). The 12th and, especially, the 13th centuries furnish many examples of canonizations pronounced by the popes, and the See also:

procedure of this See also:period is well ascertained. It was much more See also:summary than that practised in See also:modern times. The See also:evidence of those who had known the See also:holy personages was collected on the spot. The inquiry was as rapid as the See also:judgment, and both often took See also:place a See also:short time after the See also:death of the saint, as in the cases of St See also:Thomas of See also:Canterbury (died 1170, canonized 1173), St See also:Peter of See also:Castelnau (died on the 15th of See also:January 1208, canonized on the 12th of See also:March of the same See also:year), St See also:Francis of See also:Assisi (died on the 4th of See also:October 1226, canonized on the loth of See also:July 1228), and St See also:Anthony of See also:Padua (died on the 13th of See also:June 1231, canonized on the 3rd of June 1232). At this period there was no marked difference between canonization and See also:beatification. In modern practice, as definitively settled by the decrees of Pope See also:Urban VIII. (1625 and 1634), thetwo acts are, totally distinct. Canonization is the See also:solemn and definitive act by which the pope decrees the plenitude of public honours. Beatification consists in permitting a cultus, the manifestations of which are restricted, and is merely a step towards canonization.

The procedure at See also:

present followed at the Roman See also:curia is either exceptional or See also:common. The approval of immemorial cultus comes within the See also:category of exceptional procedure. Urban VIII., while forbidding the rendering of a public cultus without authorization from the Holy See, made an exception in favour of the blessed who were at that time (1625) in See also:possession of an immemorial cultus, i.e. dating back at least a See also:century (1525). The procedure per viam casus excepti consists in the legitimation of a cultus which has been rendered to a saint for a very long time. The causes of the martyrs (declarationis martyrii) also are exceptional. Juridical See also:proof is required of the fact of the martyrdom and of its cause, i.e. it must be established that the servant of See also:God was put to death through hatred of the faith. These are the two cases which constitute exceptional procedure. The common procedure is that in which the cause is prosecuted per viam non cultus. It is, in reality, a suit at See also:law, pleaded before the tribunal of the See also:Congregation of See also:Rites, which is a permanent See also:commission of cardinals, assisted by a certain number of sub-See also:ordinate See also:officers and presided over by a See also:cardinal. The supreme See also:judge in the matter is the pope himself. The postulator, who is the mandatory of a See also:diocese or ecclesiastical commonalty, is the See also:solicitor. He must furnish the proofs, which are collected according to very stringent rules.

The See also:

promoter of the faith, popularly called the " See also:devil's See also:advocate " (See also:advocates diaboli), is the-See also:defendant, whose See also:official See also:duty is to point out to the tribunal the weak points of the See also:case. The procedure is loaded with many formalities, of which the See also:historical explanation lies in the tribunals of the See also:ancient See also:system, and which considerably delay the progress of the causes. The first decisive step is the introduction of the cause. If, by the See also:advice of the cardinals who have examined the documents, the pope pronounce his approval, the servant of God receives the See also:title of " See also:Venerable," but is not entitled to any manifestation of cultus. Only in the event of the claimant passing this test successfully can the essential See also:part of the procedure be begun, which will result in conferring on the Venerable the title of " Blessed." This part consists in three distinct proceedings: (1) to establish a reputation for sanctity, (2) to establish the heroic quality of the virtues, (3) to prove the working of miracles. A favourable judgment on all three of these tests is called the See also:decree de tuto, by which the pope decides that they may safely proceed to the solemn beatification of the servant of God (Tuto procedi potest ad solemnem V.S.D.N. beatificationem). In the ceremony of beatification the essential part consists in the See also:reading of the pontifical brief, placing the Venerable in the See also:rank of the Blessed, which is done during a solemn See also:mass, celebrated with See also:special rites in the See also:great See also:hall above the See also:vestibule of the See also:basilica of St Peter. The See also:process of canonization, which follows that of beatification, is usually less lengthy. It consists principally.in the discussion of the miracles (usually two in number) obtained by the intercession of the Blessed since the decree of beatification. After a great number of formalities and prayers, the pope pronounces the See also:sentence, and indicates eventually the See also:day on which he will proceed to the ceremony of canonization, which takes place with great solemnity in the basilica of St Peter. The extremely complicated procedure which is prescribed for the conduct of the cases in See also:order to ensure every opportunity for exercising rigour and discretion, considerably retards the progress of the causes, and necessitates a numerous See also:staff. This circumstance, together with the See also:custom of ornamenting the basilica of St Peter very richly on the day of the ceremony, accounts for the considerable cost which a canonization entails.

To prevent abuses, a See also:

minute See also:tariff of expenses was See also:drawn up during the pontificate of See also:Leo XIII. The See also:Greek Church, represented by the See also:patriarch of See also:Constantinople, and the See also:Russian Church, represented by the Holy See also:Synod, also canonize their saints after a preliminary examination of their titles to public cultus. Their procedure is less rigorous than that of the Roman Church, and as yet has been but imperfectly studied. See J. Fontanini, Codex Constitulionum quas summi pontifices ediderunt in solemni canonizatione sanctorum (See also:Rome, 1729, a collection of See also:original documents); Pr. Lambertini (Pope See also:Benedict XIV.), De servorum Dei beatificatione et beatorum canonizatione (See also:Bologna, 1734-1738), several times reprinted, and more remarkable for erudition and knowledge of See also:canon law than for historical See also:criticism; Al. Lauri, Codex See also:pro postulatoribus causarum beatifications et canonizationis, recognovit See also:Joseph Fornari (Romae, 1899) ; F. W. See also:Faber, See also:Essay on. Beatification, Canonization, (See also:London, 1848) ; A. Boudinhon, See also:Les Proses de beatification et de canonisation (See also:Paris, 1905) ; E. Golubinskij, Istorija Kanonizacii sviatich v russko j gerkvi (See also:Moscow, 1903).

(H.

End of Article: CANONIZATION

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