ANSWER by John-Paul Ignatius, OLSM on September 15, 2003

Dear Rica: Thank you for your kind words and please forgive the delay in responding. I have not been able to find a copy of the pre-1983 Canonization process to compare with the post-1983 process, but I have found information about the substance of the changes made. In 1983 Pope John Paul II did make some radical chances with the promulgation of the document, Divinus Perfectionis Magister" (I could not find an English translation of this document, only an Italian language version). These changes, however, are not a "streamlining" but a "perfecting" of the canonization process to a more appropriate approach -- from a judicial approach to one giving place to "history, testimony, theological analysis and the universal call to holiness." (Father William Maestri) Father Maestri went on to say, "Ultimately holiness is not the result of a judicial proceeding or an academic seminar." I would totally agree with him and the Pope about this (as if my agreeing meant anything). We are all called to holiness and that holiness cannot be quantified in a cold judicial process. We need to approach this from a theological, ontological, and personal way. Here is the full context of Father Maestri's comments on the changes: "John Paul II radically changed the Church's process for recognizing saints. "Divinus Perfectionis Magister" replaced legal procedure with a theological one. The judicial process has been modified to give greater place to history, testimony, theological analysis and the universal call to holiness. "Ultimately holiness is not the result of a judicial proceeding or an academic seminar. Such gifts go beyond the intellect. Such gifts build on reason to show us wise love which is beyond our comprehension and ability to achieve. Holiness is a gift. It comes to us all. In the daily rounds of life we are to be holy as God is holy. We are to be everyday saints to one another. Our everyday commitments form the text that will witness to our canonization." Note: Father William Maestri is award-winning Clarion Herald columnist since 1982. He was ordained a priest of the Archdiocese of New Orleans in 1977. A Little History In the Early Church there was no formal process for declaring a person a saint. The term "saint" was mostly used to refer to all Christians (Rom 1:7; 1 Cor 1:2, Col. 1:2). The Early Church regarded as "saints" all those Christians who were consecrated to God and sanctified by Him ( Fremy 1975: 391 b). After this early period "saints" were declared by the "voice of the people" and then consecrated by the local Bishop. From the 13th to the 16th centuries the Pope carried the "voice of the people" which lead to the proclaiming of a saint. Then in 1588 Pope Sixtus gave the authority to beatify and canonize a saint to the Congregation for the Causes of Saints. I imagine more details about this and the previous process is outlined in Divinus Perfectionis Magister but as I mentioned above I could only find an Italian language copy. A press release by the Vatican Information Service in 1997 outlines the current procedure: VATICAN CITY, SEP 12, 1997 (VIS) - Today the Holy See Press Office made public the following note on canonical procedure for causes of beatification and canonization: "1. Canon norms regarding the procedure to be followed for causes of saints are contained in the Apostolic Constitution 'Divinus Perfectionis Magister,' promulgated by John Paul II on January 25, 1983. "2. To begin a cause it is necessary for at least 5 years to have passed since the death of the candidate. This is to allow greater balance and objectivity in evaluating the case and to let the emotions of the moment dissipate. "3. The bishop of the diocese in which the person whose beatification is being requested died is responsible for beginning the investigation. The promoter group ('Actor Causae'): diocese, parish, religious congregation, association, asks the bishop through the postulator for the opening of the investigation. The bishop, once the 'nulla osta' of the Holy See is obtained, forms a diocesan tribunal for this purpose. Witnesses are called before the tribunal to recount concrete facts on the exercise of Christian virtues considered heroic, that is, the theological virtues: faith, hope and charity, and the cardinal virtues: prudence, justice, temperance and fortitude, and others specific to his state in life. In addition, all documents regarding the candidate must be gathered. At this point he is entitled to the title of Servant of God. "4. Once the diocesan investigation is finished, the acts and documentation are passed on to the Congregation for the Causes of Saints. The public copy used for further work is put together here. The postulator, resident in Rome, follows the preparation of the 'Positio', or summary of the documentation that proves the heroic exercise of virtue, under the direction of a relator of the Congregation. The 'Positio' undergoes an examination (theological) by nine theologians who give their vote. If the majority of the theologians are in favour, the cause is passed on for examination by cardinals and bishops who are members of the congregation. They hold meetings twice a month. If their judgment is favourable, the prefect of the congregation presents the results of the entire course of the cause to the Holy Father, who gives his approval and authorizes the congregation to draft the relative decree. The public reading and promulgation of the decree follows. "5. For the beatification of a confessor a miracle attributed to the Servant of God, verified after his death, is necessary. The required miracle must be proven through the appropriate canonical investigation, following a procedure analogous to that for heroic virtues. This one too is concluded with the relative decree. Once the two decrees are promulgated (regarding the heroic virtues and the miracle) the Holy Father decides on beatification, which is the concession of public worship, limited to a particular sphere. With beatification the candidate receives the title of Blessed. "6. For canonization another miracle is needed, attributed to the intercession of the Blessed and having occurred after his beatification. The methods for ascertainment of the affirmed miracle are the same as those followed for beatification. Canonization is understood as the concession of public worship in the Universal Church. Pontifical infallibility is involved. With canonization, the Blessed acquires the title of Saint." I see nothing wrong with this process and the theological, historical, and testimonial approach is certainly a better way than a mere judicial approach. These procedures are more than satisfactory, in my opinion, but my opinion does not count. This issues are the sole business of the Holy See. I dare not place myself as a back-seat driver to the Pope by any means. In addition, we need to remember that regardless of the procedures the declaration of a saint is protected by the Holy Spirit and is an infallible declaration. So I do not think we need to worry. God Bless, Bro. Ignatius Mary