Bishop Gerardo Zendejas Conference
Canonizations: Conference in Riddes, Switzerland on October 23rd, 2025What is the point of the process of canonization within the Catholic Church?
Canonization is a decree of judgment and a declaration of that judgment by which the Sovereign Pontiff, pronouncing a definitive judgment, inscribes a previously beatified servant of God in the catalogue of saints. By this action, the Pope declares that the person just placed on the altars truly reigns in eternal glory, and he commands the Catholic Church to render him in every place the cult of DULIA, the honor due to saints.
In virtue of his power, the author of canonization is the visible head of the Church: the Holy Father, acting as the Vicar of Christ. Since it is a matter that concerns eternal salvation and the common good of the Church, the legitimate authority only has the power to promulgate a law in this domain.
In the process of canonization not only is proposed that the person in question is in eternal glory and has during his life practiced the supernatural virtues to a heroic degree, but also is said that such practice of virtues constitutes for the Church’s faithful a way so sure that by conforming oneself to it, one will be assured of reaching Heaven. In addition, it is assured that every one of the faithful is obliged to give his assent to these judgements aforesaid. So, there is an obligation to profess his assent by taking part in the public veneration that the Church will henceforth render to that saint canonized in the official recognition of his heroic virtues. It is in this context that a saint is given to us as an example of his virtues. The cult of dulia (as a specific veneration) is rendered to him through his person as a real and eminent participation in sanctifying grace. Indeed, we venerate that intimate participation by grace in the divine nature.
In this perspective, the act of canonization and beatification in their end, object and author are alike, and in the canonical process there should be a judgement by which it declares the heroic practice in virtues of a saint or a blessed. The difference is made on beatification because there is not a definitive judgment yet performed. It is an act that prepares the way for the final pronouncement of canonization, whereas the latter judgement is a milestone act, and therefore undoable.
Beatification is not a precept, it is a kind of permission. Otherwise, canonization is a precept, hence it constitutes an obligation. Beatification is not a law obliging the universal Church, it rather is a privilege granted to a part of the Church. Canonization constitutes an ecclesiastical law prescribing observance for the entire Church. Let us understand that the process of Beatification is not an infallible act, and the importance of universality in regards to the canonization must be taken into account. Again, beatification does not impose the cult of dulia, due to a Blessed on the universal Church.
On the other hand, concerning canonization, the quality of infallibility for almost a large majority of theologians - up to Vatican First Council - held the opinion that the Pope in canonizing a saint enjoys such infallibility. Contrariwise, there remains a strong opinion saying that there is not an intervention of that power in using the quality of infallibility. Although, the common opinion of theologians and a certain Church tradition consider canonizations to be infallible, nevertheless it is NOT a solemnly defined DOGMA. Therefore, a Catholic person who might have denied the infallibility of canonizations could not be considered a heretic.
Further, the inscription of a person in the Martyrology (book containing the names day-by-day of persons inserted as Saints, Blessed, Martyrs, Confessors, or Virgins) does not mean that a process of canonization was performed. This authorized book listed not only canonized saints but also included Servants of God and/or Venerable, who were beatified either by the Sovereign Pontiff in turn, or by those Bishops before 1170 A.D. The titles “Saint” and “Blessed” do not have the same precise meaning in the Martyrology which might distinguish between canonized and beatified persons considered in odor of sanctity.
It is important to keep in mind that one’s personal holiness and heroic virtues make a saint. Miracles are only secondary, as they bear witness to the supernatural heroism of the saint’s virtues. Doubtless, the supernatural aspect of miracles and extraordinary deeds are not evoked for its own sake, but to attest to the divine origin of the virtues and to manifest an eminent degree of sanctifying grace. For it is in this domain that holiness consists, and really matters. It refers to the possession of sanctifying grace to an extraordinary degree, such a high degree of divine charity that it is accompanied by infused and acquired virtues, practiced to a height of heroism, since grace cannot be perceived by physical senses. Then the judgment of holiness is based on the heroism of virtues.
Absolutely, the grace of charity infinitely exceeds the natural condition, common to all men. It is a gratuitous gift that nature can never demand as something proper to itself. Moreover, there are two reasons why sanctity is made something rare. On one hand, it is the corruption produced by the effects of the Original Sin. On the other hand, it is the absolute transcendence of grace above our human nature. So, the recognition of sanctity by the process of canonization takes the value of an EXAMPLE for others to imitate that way of holiness.
As a matter of fact, throughout the course of history there were several sorts of process for canonization, as we can see how it has developed throughout the last 500 years up to nowadays:
1500 - 1600: 1 canonization ceremony for one saint.
1600 - 1700: 10 canonization ceremonies for 24 saints.
1700 - 1800: 9 canonization ceremonies for 29 saints.
1800 - 1900: 8 canonization ceremonies for 80 saints.
Leo XIII (1878-1903) 4 canonization ceremonies for 18 saints;
From 1900 to 2005:
Saint Pius X (1903-1914) 2 canonization ceremonies for 4 saints;
Benedict XV (1914-1922) 2 canonization ceremonies for 3 saints;
Pius XI (1922-1939) 17 canonization ceremonies for 34 saints;
Pius XII (1939-1958) 7 canonization ceremonies for 33 saints;
John XXIII (1958-1963) 7 canonization ceremonies for 10 saints;
Paul VI (1963-1978) 20 canonization ceremonies for 81 saints;
John Paul II (1978-2005) 51 canonization ceremonies for 482 saints [+373 companions]
From 2005 to 2025:
Benedict XVI (2005-2013) 45 canonization ceremonies for 45 saints [equipollent canon]
Francis (2013-2025) several canonization ceremonies for 942 saints [813 martyrs in Otranto, and by equipollent canonization, namely, a pope can relinquish or take away the judicial process for canonization, as well as a formal attribution of miracles and the scientific examinations typically involved for the process]
Leo XIV (2025) 2 canonization ceremonies for 9 saints.
Therefore, canonizations were solemn acts by the Roman Pontiff and remained exceptional, perhaps including for Paul VI and John Paul II. However, this solemn act deteriorated little by little for several reasons, by abusing the equipollent canonization, or the modification of some requirements for the process of canonization, among others. This lack of seriousness manifests the absence of the quality of infallibility in the process of canonization.
For instance, the Apostolic Constitution Divinus Perfectionis Magister endorsed by John Paul II on January 25, 1983, installed a thorough reform of the entire process of canonization inaugurated by Urban VIII in the 17th century, and codified by Canon Law in 1917. In addition, the Congregation for the Causes of Saints issued new norms on February 7,1983, to implement the constitution within the dioceses for continuing the “simplification of the process” initiated by Paul VI. Hence, the 1983 Code of Canon Law promulgated ONLY ONE CANON (1403) dealing directly with the process of beatification and canonization.
The changes were manifested in two fundamental ways: Firstly, the entire responsibility for gathering evidence supporting the cause was delegated to the local bishop, instead of two canonical processes, episcopal and the Roman, so that there would be henceforth directed to the local bishop. Secondly, the Constitution abolished the complete series of legal issues between the postulator and the Promoter of the Faith, in order that the “College of relators”, as a new group of directors, would supervise the writing of the historical account of the candidate’s life and virtues. The main source of information for those reviewing the case for the “Servant of God” would be historical but nothing about the practicing of the theological principles of the Catholic Faith. Later on, Benedict XVI issued the Instruction for Conducting Diocesan or Eparchial Inquiries in the cause of Saints, in May 2007. It is a rationale for canonization by which three principles of criteria were given for the investigation of a cause: heroic virtue, reputation for holiness, and martyrdom.
Certainly, John Paul II carried out more canonizations than all his predecessors of the 20th century combined together, since Sixtus V (1588) created the Congregation for Rites. It is important to remark that John Paul II said in his discourse to the cardinals of the consistory (June 13, 1984): “The Gospel is so diffused in the world and its message has so deeply taken root that it is precisely the large number of beatifications which reflects in a vital manner the action of the Holy Ghost and the vitality that He causes to spring forth in the domain the most essential for the Church: that of holiness. For it is in fact the (Vatican II) Council that has spotlighted in a special way the universal call to holiness.”
In consequence, the change for quantity instead of quality in canonizations is an important remark in order to understand that “holiness” is a different concept since Vatican II Council. It is not any longer that manifestation and understanding of the union we can pursue with almighty God by sanctifying grace! Having introduced a new theology through the modern and liberal principles of Vatican II Council, inoculating a new religion, they have come with a new way of holiness coming from man to ending in man himself: humanistic and natural sanctity. A new saint is not only “a tolerant man” but also the man WHO PROPAGATES NATURAL VIRTUES. For instance, Archbishop Oscar Romero was αssαssιnαtҽd for preaching poverty on behalf of Communism, and he was canonized by Pope Francis. Therefore, the object of canonization for the Conciliar Church is rather a sign, more than an example to follow God’s work by sanctifying grace. For them, it is a way for someone to become aware and conscious of the “dignity of human nature.” With this consciousness, it becomes useful to multiply the signs, since this multiplicity (or complicity) itself acquires the value. So, the more canonizations for them, the more a man can understand another man. It is the Humanism Ideology of Vatican II beliefs.
It is obvious that this new teaching of holiness springs forth from the profession and practice of any religion. If a man is professing his own beliefs in a politically correct manner, then he must respect anyone else professing any other religion. Consequently, those saints lately canonized are the expression for canonizations according to Vatican II Council’s teaching, centering holiness in man’s power to become god, but not in Jesus Christ granting grace for our eternal salvation.
Finally, the canonization of Carlo Acutis as “saint of the internet” is another biased way to consider a person like a saint, for other purposes but not for the participation of sanctifying grace as testimony of the union with Jesus Christ, the only Savior of Men. The rushing process on the latest canonization certainly does not prove the presence of the quality of infallibility used by Pope Leo XIV but otherwise a natural human option of today’s daily life.
It is an important reason to know why the role of Tradition should not be to reinsert into any structure of today’s Synodal church, based upon a block of ice but not upon the rock of Saint Peter. In pursuing any agreement with Modernist Rome would be an abandonment of the True Catholic Faith by which we adore Jesus Christ, True God and true man, and proclaim Him as King of heaven and earth, the Messiah already received.
With all blessings
+ Gerardo Zendejas
Topic: Canonizations: Conference in Riddes, Switzerland on October 23rd, 2025 (Read 101 times)