The first step in becoming a saint is the "Prejuridical Phase." Financial support is procured and documentation of historical facts and divine favors is begun. Those supporting the canonization petition the local bishop officially to initiate the "Ordinary Process." Tradition once held that a person must be dead fifty years before this process could begin. Today, no time constraint is provided, but a five year wait is typical.
During the next phase, the "Informative Phase," the local bishop determines whether or not there is merit in the case. He establishes a tribunal to determine whether or not the deceased has become an object of public veneration since his or her death.
The "Judgement of Orthodoxy" follows, during which time officials collect and scrutinize the writings of the deceased. Most "causes" that are blocked are held up at this point. Oftentimes, this blockage occurs because officials find questionable content in the written material they study. Promoters of the cause are permitted to try to disprove the findings of the investigators.
The fourth phase on the road to sainthood is the "Roman Phase." Once records from the local bishop are forwarded to Rome, a "postulator" (often a priest) is assigned to represent the cause of the petitioners. A canon lawyer is also assigned to the case. The lawyer presents a case arguing that the cause justifies continued investigation.
Also at this time, the Promoter of the Faith or "Devil’s Advocate" poses objections to the case. Presentations by the lawyer and the Promoter of the Faith may be made back and forth over a period of several months to many years. The resulting decision is sent to the pope who, unless he finds fault with the cause before him, states a "Decree of Introduction."
The "Historical Section" follows. During this phase, Vatican officials research the historical accuracy of the facts of the life of the deceased. At some point around this time, the body of the deceased is exhumed for identification by the local bishop. If the bishop discovers that the deceased is not actually buried at a particular site, the cause continues, but grave-side devotions must cease. The discovery of a body without corruption (as in the case of John Nuemann who was never embalmed) may help the cause by increasing devotion and interest. The Roman Catholic Church, however, does not recognize incorruptibility as a sure sign of sanctity.
Miracles are key to the process of declaring sainthood. All miracles must be shown to be acts of God performed through the intercession of the deceased. Usually, two miracles are needed before beatification, although often martyrs are beatified without such evidence. At this time, the pope and cardinals agree that the deceased shall be venerated and called "Blessed" (as in the case of Blessed Katharine Drexel of Philadelphia, PA). Sometimes, because of controversial questions or political complications, the pope may advance or postpone a beatification. For example, when Pope John Paul II visited South America some years ago, both Argentina and Chile had persons they wanted beatified. It would have been difficult politically for the Pope to beatify a candidate from only one country. After beatification, two additional miracles are needed before the "Blessed" is officially canonized and declared a saint at St. Peter’s Basilica.
Modern methods of investigation into the historical accuracy of the lives of those nearing canonization owe a lot to Fr. John Bolland, S.J. Bolland and a band of like-minded Jesuits began in the 1600's to record official histories of the Church’s saints without the embellishments of legend and public devotion. Christopher (the name means "Christ-bearer") and Veronica (from the Greek for "true image") had been made saints on the basis of legend. Even non-humans (such as St. Michael the Archangel) had been declared saints. And both John the Baptist and the "Good Thief" had been made saints even though they died before formal Christianity even existed.
So why does the Church bother with the difficult and time-consuming process of making saints?
Despite the fact that Catholics believe all those who go to heaven to be saints, the recognition and veneration of specific holy men and women provide models of Christian living for the faithful, for example, a St. Francis of Assisi may inspire us to a deeper poverty of spirit, a St. Vincent dePaul may remind us of our obligation to the poor, a St. Maria Goretti of our obligation to be chaste, a St. Joseph to the dignity of work. Catholics believe also that we are united with all these people who are in heaven through the "communion of saints." A Catholic does not "worship" the saints; rather, he or she asks them to present his or her needs to God from their privileged position.
Paul F. WinningtonIII, '98
St. Joseph's University
http://www.sju.edu"Even non-humans (such as St. Michael the Archangel) had been declared saints."
Inquiry,
What is the Lord, Our Father in Heavens, Definition of a Saint?
And what is the Biblical description of angels, and archangels, and seraphim?
Where in the Bible does is state that miracles can be performed through a dead man?
I am just a little curious as to what is there to be read, and said on these topics.
Thank you,
Courtney