The Catholic Church to beatify John Paul II

[athanasios]

John Paul II beatification: Politics of saint-making

If he could cure others why didn't he cure himself?

[ErasOmnius]

I cannot believe how many saints have been canonized in the past 30 years!

[Andrew]

I read that his beatification is being fast tracked. As in they don't normally do this as fast to recent people. So whether he deserves it so early, or if this is an attempt by the Church at marketing, I'm not sure.

Pope beatifies John Paul

The beatification, the fastest in modern times, is a morale boost for a church scarred by the sex abuse crisis, but it has also triggered a new wave of anger from victims because the scandal occurred under John Paul's 27-year watch.

That sentence sums it all up. Too soon? I assume he was against gays/abortions and was in power when lots of sex abuse scandals were revealed. So what makes him so great?

[MrFlibble]

That sentence sums it all up. Too soon? I assume he was against gays/abortions and was in power when lots of sex abuse scandals were revealed. So what makes him so great?

I didn't follow the events related to the Catholic Church back then, but I've heard that Pope John Paul II was an active advocate of world peace in the uneasy times of the nineties. It is his personal contributions and not the overall situation that is important, in my opinion.

While taking a traditional position on sexuality, defending the Church's moral opposition to marriage for same-sex couples, the pope asserted that persons with homosexual inclinations possess the same inherent dignity and rights as everybody else.

That's about being "against gays".

You would probably also like to take look at this:

Apologies by Pope John Paul II

[ErasOmnius]

I think John Paul II had a lot of good things about him. The fact that he wanted Peace, when The West loves to go off to War. Definitely his support of people before birth, and definitely the fact that he wanted to have homosexuals be treated with respect. I think his apologies go a long way, especially for the sack of Constantinople in 1204.

But as far as the molestations go, he probably looked the other way like a lot of people do, trying to pretend as if its' not happening.

[athanasios]

You cannot be a 'half' Christian.

[ErasOmnius]

Are you saying that because he did not 'weed out' the pedophile priests who abused young girls and buys that he was a half-Christian?

[athanasios]

Regarding to what you already posted yes, but take into consideration that there are more important issues-doctrinal issues.

[ErasOmnius]

It's strange that beatification involves the sealing of the deal that the individual is in heaven. Very presumptuous, only God should decide that.

[MrFlibble]

Wikipedia has to say the following on the issue:

Canonization, whether formal or informal, does not make someone a saint: it is only a declaration that the person is a saint and was a saint even before canonization.

[athanasios]

And what's the difference? Only God can say who was a saint.

[ErasOmnius]

I believe in the broader sense of the word 'saint'. That we should strive to live God-centered lives, and that more than clergy can be a saint.

[MrFlibble]

Here's an article from the Catholic Encyclopaedia that covers beatification and canonization in great detail:

http://www.newadvent.org/cathen/02364b.htm

Canonization, generally speaking, is a decree regarding the public ecclesiastical veneration of an individual. Such veneration, however, may be permissive or preceptive, may be universal or local. If the decree contains a precept, and is universal in the sense that it binds the whole Church, it is a decree of canonization; if it only permits such worship, or if it binds under precept, but not with regard to the whole Church, it is a decree of beatification.

In other words, canonization does not "make" a person a saint, as was already mentioned; rather, it is an official decree regarding the honours or veneration of a saint according to the established doctrine and the rituals of the Church.

The process of canonization apparently invokes the doctrine of papal infallibility:

Papal infallibility and canonization

Is the pope infallible in issuing a decree of canonization? Most theologians answer in the affirmative. It is the opinion of St. Antoninus, Melchior Cano, Suarez, Bellarmine, Bañez, Vasquez, and, among the canonists, of Gonzales Tellez, Fagnanus, Schmalzgrüber, Barbosa, Reiffenstül, Covarruvias (Variar. resol., I, x, no 13), Albitius (De Inconstantiâ in fide, xi, no 205), Petra (Comm. in Const. Apost., I, in notes to Const. I, Alex., III, no 17 sqq.), Joannes a S. Thomâ (on II-II, Q. I, disp. 9, a. 2), Silvester (Summa, s.v. Canonizatio), Del Bene (De Officio Inquisit. II, dub. 253), and many others. In Quodlib. IX, a. 16, St. Thomas says: "Since the honour we pay the saints is in a certain sense a profession of faith, i.e., a belief in the glory of the Saints [quâ sanctorum gloriam credimus] we must piously believe that in this matter also the judgment of the Church is not liable to error." These words of St. Thomas, as is evident from the authorities just cited, all favouring a positive infallibility, have been interpreted by his school in favour of papal infallibility in the matter of canonization, and this interpretation is supported by several other passages in the same Quodlibet. This infallibility, however according to the holy doctor, is only a point of pious belief. Theologians generally agree as to the fact of papal infallibility in this matter of canonization, but disagree as to the quality of certitude due to a papal decree in such matter. In the opinion of some it is of faith (Arriaga, De fide, disp. 9, p. 5, no 27); others hold that to refuse assent to such a judgment of the Holy See would be both impious and rash, as Francisco Suárez (De fide, disp. 5 p. 8, no 8); many more (and this is the general view) hold such a pronouncement to be theologically certain, not being of Divine Faith as its purport has not been immediately revealed, nor of ecclesiastical Faith as having thus far not been defined by the Church.

However, this does not entirely apply to beatification:

This general agreement of theologians as to papal infallibility in canonization must not be extended to beatification, not withstanding the contrary teaching of the canonical commentary known as "Glossa" [in cap. un. de reliquiis et venerat. SS. (III, 22) in 6; Innocent., Comm. in quinque Decretalium libros, tit. de reliquiis, etc., no 4; Ostiensis in eumd. tit. no 10; Felini, cap. lii, De testibus, etc., X (II, 20); Caietani, tract. De indulgentiis adversus Lutherum ad Julium Mediceum; Augustini de Ancona, seu Triumphi, De potestate eccl., Q. xiv, a. 4). Canonists and theologians generally deny the infallible character of decrees of beatification, whether formal or equivalent, since it is always a permission, not a command; while it leads to canonization, it is not the last step. Moreover, in most cases, the cultus permitted by beatification, is restricted to a determined province, city, or religious body (Benedict XIV, op. cit., I, xlii). Some, however, have thought otherwise (Arriaga, Theol., V, disp. 7, p. 6; Amicus, Theol., IV, disp. 7, p. 4, no 98; Turrianus on II-II, V, disp. 17, no 6; Del Bene, De S. Inquisit. II, dub. 254).

The article also outlines the procedure of beatification:

The beatification of confessors

In order to secure beatification (the most important and difficult step in the process of canonization) the regular procedure is as follows:

1. Choosing of a vice-postulator by the postulator-general of the cause, to promote all the judicial inquiries necessary in places outside of Rome. Such inquiries are instituted by the local episcopal authority.
   
2. The preparation of the inquiries (processus) all of which are carried on by the ordinary episcopal authority. They are of three kinds: (a) Informative inquiries regard the reputation for sanctity and miracles of the servants of God, not only in general, but also in particular instances; there may be several such inquiries if the witnesses to be examined belong to different dioceses. (b) Processes de non cultu are instituted to prove that the decrees of Urban VIII regarding the prohibition of public worship of servants of God before their beatification have been obeyed; they are generally conducted by the bishop of the place where the relics of the servant of God are preserved. (c) Other inquiries are known as Processiculi diligentiarum and have for their object the writings attributed to the person whose beatification is in question; they vary in number according to the dioceses where such writings are found, or are thought likely to be found, and may not be judicially executed before an "Instruction" is obtained from the promotor of the Faith by the postulator-general and by him sent to the bishop in question.
   
3. The results of all these inquiries are sent to Rome, to the Congregation of Rites, in charge of a messenger (portitor) chosen by the judges, or by some other secure way, in case a rescript of the congregation dispenses from the obligation of sending a messenger.
   
4. They are opened, translated if necessary into Italian, a public copy is made, and a cardinal is deputed by the pope as relator or ponens of the cause, for all which steps rescripts of the congregation, confirmed by the pope, must be obtained.
   
5. The writings of the servant of God are next revised by theologians appointed by the cardinal relator himself, authorized to so act by a special rescript. Meantime, the advocate and the procurator of the cause, chosen by the postulator-general, have prepared all the documents that concern the introduction of the cause (positio super introductione causae). These consist of (a) a summary of the informative processes, (b) an information, (c) answers to the observations or difficulties of the promotor of the Faith sent by him to the Postulator.
   
6. This collection of documents (positio) is printed and distributed to the cardinals of the Congregation of Rites forty days before the date assigned for their discussion.
   
7. If nothing contrary to faith and morals is found in the writings of the servant of God, a decree is published, authorizing further action (quod in causâ procedi possit ad ulteriora), i.e., the discussion of the matter (dubium) of appointment or non-appointment of a commission for the introduction of the cause.
   
8. At the time fixed by the Congregation of Rites an ordinary meeting (congregatio) is held in which this appointment is debated by the cardinals of the aforesaid congregation and its officials, but without the vote or participation of the consultors, though this privilege is always granted them by rescript.
   
9. If in this meeting the cardinals favour the appointment of the aforesaid commission, a decree to that effect is promulgated, and the pope signs it, but, according to custom, with his baptismal name, not with that of his pontificate. Thenceforward the servant of God is judicially given the title of Venerable.
   
10. A petition is then presented asking remissorial letters for the bishops in partibus (outside of Rome), authorizing them to set on foot by Apostolic authority, the inquiry (processus) with regard to the fame of sanctity and miracles in general. This permission is granted by rescript, and such remissorial letters are prepared and sent to the bishops by the postulator-general. In case the eye-witnesses be of advanced age, other remissorial letters are usually granted for the purpose of opening a process known as "inchoative" concerning the particular virtues of miracles of the person in question. This is done in order that the proofs may not be lost (ne pereant probationes), and such inchoative process precedes that upon the miracles and virtues in general.
    
11. While the Apostolic process concerning the reputation of sanctity is under way outside of Rome, documents are being prepared by the procurator of the cause for the discussion de non cultu, or absence of cultus, and at the appointed time an ordinary meeting (congregatio) is held in which the matter is investigated; if it be found that the decree of Urban VIII has been complied with, another decree provides that further steps may be taken.
    
12. When the inquiry concerning the reputation of sanctity (super famâ) has arrived in Rome, it is opened (as already described in speaking of the ordinary processes, and with the same formalities in regard to rescripts), then translated into Italian, summarized, and declared valid. The documents super famâ in general are prepared by the advocate, and at the proper time, in an ordinary meeting of the cardinals of the Congregation of Rites, the question is discussed: whether there is evidence of a general repute for sanctity and miracles of this servant of God. If the answer is favourable, a decree embodying this result is published.
    
13. New remissorial letters are then sent to the bishops in partibus for Apostolical processes with regard to the reputation for sanctity and miracles in particular. These processes must be finished within eighteen months and when they are received in Rome are opened, as above described, and by virtue of an equal number of rescripts, by the cardinal prefect, translated into Italian, and their summary authenticated by the Chancellor of the Congregation of Rites.
    
14. The advocate of the cause next prepares the documents (positio) which have reference to the discussion of the validity of all the preceding processes, informative and Apostolic.
    
15. This discussion is held in the meeting called congregatio rotalis from the fact that it is only judges of the Rota who vote. If the difficulties of the promotor of the Faith are satisfactorily answered, the decree establishing the validity of the inquiries or processes is published.
    
16. Meanwhile all necessary preparation is made for the discussion of the question (dubium): Is there evidence that the venerable servant of God practiced virtues both theological and cardinal, and in an heroic degree? (An constet de virtutibus Ven. servi Dei, tam theologicis quam cardinalibus, in heroico gradu?) In the causes of confessors this step is of primary importance. The point is discussed in three meetings or congregations called respectively, ante-preparatory, preparatory, and general. The first of these meetings is held in the palace of the cardinal relator (reporter) of the cause, and in it only consultors of the Congregation of Sacred Rites, and with their chairman, or prefect, presiding, the third is also held in the Vatican, and at it the pope presides, and both cardinals and consultors vote. For each of these congregations the advocate of the cause prepares and prints official reports (positiones), called respectively report, new report, final report, concerning the virtues, etc., — positio, positio nova, positio novissima, super virtutibus. In each case, before proceeding to the subsequent meeting, a majority of the consultors must decide that the difficulties of the promotor of the Faith have been satisfactorily solved.
    
17. When the Congregation of Rites in the above described general meeting has decided favourably, the pope is asked is asked to sign the solemn decree which asserts that there exists evidence of the heroic virtues of the servant of God. This decree is not published until after the pope, having commended the matter to God in prayer, gives a final consent and confirms by his supreme sentence the decision of the congregation.
    
18. The miracles now remain to be proved, of which two of the first class are required in case the practice of virtues in the heroic degree has been proved, in both ordinary and Apostolic inquiries or processes by eyewitnesses — three, if the eyewitnesses were found only in the ordinary processes; four, if the virtues were proven only by hearsay (de auditu) witnesses. If the miracles have been sufficiently proven in the Apostolic processes (super virtutibus) already declared valid, steps are taken at once to prepare the documents with regard to miracles (super miraculis). If in the Apostolic processes only general mention has been made of the miracles, new Apostolic processes must be opened, and conducted after the manner already described for proving the practice of virtues in an heroic degree.
    
19. The discussion of the particular miracles proceeds in exactly the same way and in the same order as that of the virtues. If the decisions be favourable, the general meeting of the congregation is followed by a decree, confirmed by the pope, in which it is announced that there is proof of miracles. It must be noted here that in the positio for the ante-preparatory congregation there are required, and are printed, opinions of two physicians, one of whom has been chosen by the postulator, the other by the Congregation of Rites. Of the three reports (positiones) above mentioned, and which are now also required, the first is prepared in the usual way; the second consists of an exposition of the heroic virtues of the servant of God, an information, and a reply to later observations of the promotor of the Faith; the last consists only of an answer to his final observations.
    
20. When the miracles have been proved, another meeting of the Congregation of Rites is held in which it is debated once, and only once, whether or not, given the approbation of the virtues and miracles, it is safe to proceed with the solemnities of beatification. If a majority of the consultors be favourable, a decree to this effect is issued by the pope, and at the time appointed by him the solemn beatification of the servant of God takes place in the Vatican Basilica, on which occasion a pontifical Brief is issued permitting the public cultus and veneration of the beatified person now known as Blessed (Beatus).

[athanasios]

This (from Poland) fits better under this topic (bold added):

27 April 2011

“It doesn’t matter that you never reach the skies.

The most important things is that you never should stop dreaming about it.”

At night, 27.04, we carried out a small symbolic action of solidarity using paint bombs. We attacked the bank which is placed about 100 meters from a police station. Through this action we want to express our Solidarity and respect to each anarchist political prisoner, especially in Greece and Chile. Those who hold heavy consequences of their own political choices with pride and honour and do not bend under prison repression. Those who probably suffer painful tension between their family life and the rebel way which they decided to follow.

We also took this action to celebrate May Day, instead of powerless manifestations of own weakness by marching in small groups of activists on Polish streets that day.

We refuse the realities of life in this country, where gloomy patriotic-Catholic tradition teaches people to see enemies in other neighboring nations instead of in the capitalist elite, which rules everyday life. We don’t care about the catastrophe in Smolensk and hysteria of masses who despair that they lost their lords.

Unemployment or work, which makes you more unhappy? – or even worse: you feel happy when you can pay rent, bills and food. Work-emigration of thousands of young people who are forced to look for a way to survive, lack of money in the public sector and at the same moment the government transfers money to the Polish Army which occupies the Arab world (Iraq, Afghanistan) – this is really a fucking catastrophe and misery of this system – the colorful, empty bubble. The existential emptiness, lack of generational identity and lack of life purpose are suppressed by alcohol, drugs, television celebrities and thoughtless fun.

We oppose Pope Wojtyla (so-called “John Paul II”) beatification which will take place on May 1st. This is an attempt to steal this important date. Wojtyla, this guy, with golden rings, helped to destroy the revolutionary movement of liberation theology and he was doing this alongside with Latin American regimes. He was also silent on church pedophilia, blocked the reforms within Catholic church and was a political friend of working class enemies like Reagan and Thatcher.

We wish more courage to the comrades who have a policeman inside theirs heads, which does not allow them to take radical actions, even when that doesn’t mean serious risk.

We send greetings to our comrades from Silesia in Poland, who as a first in this country made a small Solidarity action with Cells of Fire prisoners.

SOLIDARITY WITH CONSPIRACY CELLS OF FIRE, REVOLUTIONARY STRUGGLE AND THE URBAN GUERRILLAS !

SOLIDARITY WITH TENANTS PROTESTS IN POLAND !

FIRE TO THE PRISONS !

1st of May solidarity group

[ErasOmnius]

Sometimes, however, the anarchists/socialists have a hard time with public relations. Certainly John Paul did some good.

[athanasios]

I don't deny that. Even Satan gets transformed into an angel of light to trick and lure us.

[ErasOmnius]

C'mon ath--. First of all, it is no secret that I am an ex-Roman Catholic from my Father's family. And you know that Teita [my grandmother(mothers' mother)] was always trying to get me to attend the Orthodox Church. So I know a great deal about the structure of the Catholic Church, and how it relates to North America, and somewhat to Europe, and its' surrounding religions.

There were a lot of good things that John Paul II did. An example would be that John Paul wrote some wonderful defenses of the lives of children before birth, the most wondrous being The Good News of Life. It is great reading for anyone of a Jesus/Jehovah-centered mind who wants to understand the preciousness of life before birth.

And we cannot forget the good of Roman Catholic charities around the world. The hundreds. perhaps thousands, of homeless shelters in the US, Central America, Mexico, and Canada, that help countless people, bear the worst of this economic spiral which has affected all but The Elite. The giving of love by Mother Theresa's group in Calcutta, India; in places of the Bengal ghetto that no one else will go. Even in the article about the poor refugees from Africa who want to land on the southern islands off of Sicilia, who was on the forefront to raise a concern-- a Roman Catholic priest from Eritrea.

Having said that; one sees the gold and silver of Vatican City, the immense Church property holdings around the globe simply for the sake of ownership, the silence of the Church during the Holocaust, and the issues of pedophilia and the priesthood -- and one is sickened.

But we cannot forget the good that is coming forth, as well.

[athanasios]

Then leave it to Jehovah to judge them. Our mission is to expose their evil acts.