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Views from the Choir Loft

Are Canonisations Infallible?

Guest Author · March 12, 2018

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!

***        

 

*   Original Title: The Thoughtful Theologian reflects on the canonisations of 27 April 2014 — originally published on 14 April 2014. Reprinted here without alterations.

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

Filed Under: Articles Last Updated: August 3, 2020

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Alabama Assessment!

We received this evaluation of Symposium 2022 from an Alabama participant:

“Oh, how the Symposium echoed the words of Cardinal Merry Del Val: …choosing only what is most conformed to Thy glory, which is my final aim. In one short and fast paced week, the faculty and attendees showed me the hand of God and our Lady working in our lives. The wide range of education—from Gregorian Chant, jazz modes in organ improvisation, to ‘staying sane’ while leading a choir—were certainly first-class knowledge from the best teachers of the art. However, the most powerful lesson was learning how to pray as a choir. The sacrifice of putting songs together, taking time to learn the sacred text, meditating on the church teaching through the chants, and gaining the virtues required to persevere in these duties were not only qualities of a choir but of a saint. The sanctification of the lives of the attendees was a beautiful outcome of this event … and that in itself is worth more than a beautifully-sung Solesmes style chant!”

—Jeff Ostrowski
PDF Download • Trinity Sunday (22 pages)

Feel free to download this Organ Accompaniment Booklet for Trinity Sunday (Second Vespers). Notice how the modes progress by number. Psalm 1 is mode 1; Psalm 2 is mode 2; Psalm 3 is mode 3; Psalm 4 is mode 4; Psalm 5 is mode 5. I am told by an expert that other feasts (such as Corpus Christi) are likewise organized by mode, and it’s called a “numerical office.”

—Jeff Ostrowski
10 June 2022 • “Official” rhythm of plainsong

I continue to search for the most beautiful way to present the “pure” Editio Vaticana scores. (Technically, the “pure” rhythm of the official edition is what everyone is supposed to use.) You can download my latest attempt, which is the Introit for this coming Sunday: Feast of the Most Holy Trinity. Because this is not an ancient feast, the Introit had to be adapted (perhaps around 750AD). Prior Johner says the adaptation is “not an entirely happy one.”

—Jeff Ostrowski

Random Quote

“And thus, when we renounce for Thee | Its restless aims and fears, | The tender mem’ries of the past, | The hopes of coming years, | Poor is our sacrifice, whose eyes | Are lighted from above; | We offer what we cannot keep, | What we have ceased to love.”

— Blessed John Henry Cardinal Newman

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