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Views from the Choir Loft

The Thoughtful Theologian reflects on the canonisations of 27 April 2014

Guest Author · April 25, 2014

548 Giotto Last Judgment ONCERNING the veneration of departed members of the faithful, modern Catholic practice distinguishes beati (“blessed” to whom only a restricted public veneration is permitted) and sancti (who are entitled to public cult throughout the entire Church). In the early Church this distinction was “almost, if not quite, unknown.” In the era of the “Enlightenment,” during the course of the XVIIIth century, the detailed procedures leading to what we know today as “canonization” were collected by the learned scholar or private “doctor” PROSPERO LAMBERTINI OF BOLOGNA (1675/1758) in his classic four-volume work De servorum Dei Beatificatione et Beatorum Canonizatione (Bologna 1734/38). Later, the author reigned as Pope Benedict XIV from 1740 to 1758. Two centuries later, the lengthy legal process of determining heroic virtue, the truth of two miracles, consultation of witnesses, medical and theological experts etc. set forth in Lambertini’s tomes was reformed by the will of Papa Wojtyla, indeed the very concept of “sanctity” was changed by the Apostolic Constitution Divinus perfectionis Magister of 29 January 1983 = AAS 75 (1983) 349/55.

It is important to note that though both Benedict XIV (whilst merely a private doctor) and John Paul II (whilst reigning Pope) issued administrative norms, none of these is of creedal stature, as an article of faith. Analogously to the case of “limbo” for unbaptized infants, canonization is not an article of Catholic faith which must be believed by all who would be Catholic. Both are in fact simply theological opinions.

The First Vatican Council in 1870 solemnly defined papal primacy of jurisdiction and the infallible Magisterium of the Pope under specific conditions which if not completely fulfilled render a pope’s teachings non-infallible, meaning not that they say something that is wrong or deceitful, but that they are subject to the possibility of error. The dogmas defined by Vatican I call for fides divina, and we must believe them by divine faith. Non-infallible acts, however, such as canonisations, call for fides ecclesiastica, ecclesiastical faith, meaning belief on the basis of the principle that the Church as a whole cannot err in matters of faith and morals. Here, as elsewhere, exceptions do not cancel the rule! Canonisations are NOT dogmas, because they do not propose a truth of faith or morals contained in Revelation which is a necessary condition for infallibility. Dogmatic definitions never involve a new doctrine of faith or morals, since whatever a Pope defines must be contained in Holy Writ or in Tradition in order to be infallible. This is not the case with canonization. It also explains why Canon Law (both 1917 and 1983 Codes) does not contain the “doctrine” of canonization, nor do the Catechisms of the Catholic Church both old and new. Canonisation aims at and deals with FACTS concerning human belief and action, which are facts connected (at best) only indirectly with dogma. Note par. 2 of the Instruction Ad tuendam fidem of the CDF dated 18 May 1998!

These considerations scarcely lead to a rational conclusion that one should “leave the Church” in response to the 27 April 2014 canonisations. * To do so would be dashing, but supremely witless: God is Truth Itself, and so faith transcends reason, and elevates it without contradicting it. O Lord, increase our faith!


***                      


Artwork: Giotto Last Judgement (1306AD)


*   Editor’s Note: The impetus for this guest blog came from several irresponsible articles published in early 2014.

Opinions by blog authors do not necessarily represent the views of Corpus Christi Watershed.

Filed Under: Articles Tagged With: Are Canonizations Infallible, Papal Infallibility And Canonizations Last Updated: January 1, 2020

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President’s Corner

    15th Sunday in Ordinary Time (Year C)
    This coming Sunday—13 July 2025—is the 15th Sunday in Ordinary Time (Year C). All the chants have been conveniently assembled and posted at the feasts website. The OFFERTORY, Ad Te Levávi, is particularly beautiful.
    —Jeff Ostrowski
    Music Director Job • $80,000 per year
    Our readers will be interested in this job offering for Music Director at Saint Adalbert’s Basilica, located 40 minutes from where I live. My pastor was recently elevated to this basilica. He is offering $80,000 per year, plus benefits. I’m told Saint Adalbert’s Basilica is utterly gorgeous and contains one of America’s most magnificent pipe organs. It would be fantastic to have a colleague nearby!
    —Jeff Ostrowski
    Simplest “Agnus Dei” Ever Published
    Our choir is on break during the month of July. I needed a relatively simple “Agnus Dei,” so I composed this setting for organ & voice in honor of Saint René Goupil. It has been called the simplest setting ever composed. I love CARMEN GREGORIANUM (“Gregorian Chant”), especially the ALLELUIAS, INTROITS, and COMMUNION ANTIPHONS. That being said, some have pointed out that certain sections of the Kyriale aren’t as strong as the Graduale or Vesperale. There’s a reason for this—but it would be too complicated to explain at this moment.
    —Jeff Ostrowski

Quick Thoughts

    Pope Pius XII Hymnal?
    Have you ever heard of the Pope Pius XII Hymnal? It’s a real book, published in the United States in 1959. Here’s a sample page so you can verify with your own eyes it existed.
    —Corpus Christi Watershed
    “Hybrid” Chant Notation?
    Over the years, many have tried to ‘simplify’ plainsong notation. The O’Fallon Propers attempted to simplify the notation—but ended up making matters worse. Dr. Karl Weinmann tried to do the same in the time of Pope Saint Pius X by replacing each porrectus. You can examine a specimen from his edition and see whether you agree he complicated matters. In particular, look at what he did with éxsules fílii Hévae.
    —Corpus Christi Watershed
    Antiphons Don’t Match?
    A reader wants to know why the Entrance and Communion antiphons in certain publications deviate from what’s prescribed by the GRADUALE ROMANUM published after Vatican II. Click here to read our answer. The short answer is: the Adalbert Propers were never intended to be sung. They were intended for private Masses only (or Masses without music). The “Graduale Parvum,” published by the John Henry Newman Institute of Liturgical Music in 2023, mostly uses the Adalbert Propers—but sometimes uses the GRADUALE text: e.g. Solemnity of Saints Peter and Paul (29 June).
    —Corpus Christi Watershed

Random Quote

It is clear the Church is facing a grave crisis. Under the name of “the new Church” and “the post-conciliar Church,” a different Church from that of Jesus Christ is now trying to establish itself: an anthropocentric society threatened with imminent apostasy which is allowing itself to be swept along in a movement of general abdication under the pretext of renewal, ecumenicism, or adaptation.

— Cardinal Henri de Lubac (29 August 1967)

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