Are Canonizations Infallible After Vatican II? The Answer Might Surprise You. (Preview)

00:52:56
https://www.youtube.com/watch?v=BceKQoxiIbM

Resumo

TLDRThe video delves into the complexities of canonizations within the Catholic Church, particularly focusing on the question of their infallibility. It highlights the distinctions between beatification and canonization, the historical evolution of the canonization process, and the theological debates surrounding the infallibility of such declarations. The speaker critiques both traditionalist and modernist perspectives, emphasizing the importance of understanding the Church's teachings on saints and their veneration. The discussion includes references to key theologians and historical context, aiming to clarify misconceptions about the canonization process and its implications for the faithful.

Conclusões

  • 📜 Canonization is a definitive act by the Pope declaring someone a saint.
  • ⚖️ Beatification allows for public honor but is not as binding as canonization.
  • 🕊️ The infallibility of canonizations is debated among theologians.
  • 📚 Historical context shows that canonizations were less formalized in the past.
  • 🔍 The process of canonization involves rigorous investigation of a person's life and virtues.
  • 💬 The Second Vatican Council changed the understanding of canonization.
  • 👥 Many saints were venerated before formal canonization processes existed.
  • ⚠️ A person can be saved without being canonized as a saint.
  • 🛐 Venerating a saint implies a belief in their glory in heaven.
  • 🧭 Understanding the Church's teachings on saints is crucial for the faithful.

Linha do tempo

  • 00:00:00 - 00:05:00

    The speaker addresses criticisms regarding the infallibility of canonizations by the Pope, arguing that the formula used in canonization does not inherently make someone a saint in a binding sense for the faithful. He highlights the complexity of the concept of sainthood and the differing views among young Catholics caught between traditionalism and modernism.

  • 00:05:00 - 00:10:00

    The speaker introduces the topic of canonizations and their infallibility, noting misconceptions that arise, particularly after the Second Vatican Council. He emphasizes the need to understand the distinctions between beatifications and canonizations, and how the process has evolved over time.

  • 00:10:00 - 00:15:00

    The speaker discusses the importance of canonizations to Catholics, explaining the historical context of veneration of saints and the difference between informal and formal canonizations. He mentions that the episode will explore the process and implications of canonization in detail.

  • 00:15:00 - 00:20:00

    The speaker outlines the structure of the episode, indicating that it will be lengthy and thorough, and he will provide links to the sources he references. He emphasizes the significance of the topic for Catholics and the need for clarity on the process of canonization.

  • 00:20:00 - 00:25:00

    The speaker introduces two theologians, Father Glaze and Mr. Lamont, who have differing views on the infallibility of canonizations. He notes that while Father Glaze believes in the infallibility of canonizations, Lamont argues that they were never infallible in the strictest sense, setting the stage for a deeper exploration of the topic.

  • 00:25:00 - 00:30:00

    The speaker references the Catholic Encyclopedia to support the argument for papal infallibility in canonizations, citing historical theologians who have affirmed this view. He emphasizes that the infallibility of canonizations is a matter of theological debate and not universally accepted as dogma.

  • 00:30:00 - 00:35:00

    The speaker discusses the historical evolution of canonization processes, distinguishing between equivalent and formal canonizations. He explains that many early saints were venerated without formal canonization, and the current process has become more centralized and formalized since the 1980s.

  • 00:35:00 - 00:40:00

    The speaker elaborates on the definitions of beatification and canonization, explaining that beatification allows for public veneration while canonization makes it obligatory. He emphasizes the importance of heroic virtue in the canonization process and the implications for the faithful.

  • 00:40:00 - 00:45:00

    The speaker highlights the distinction between being saved and being a saint, noting that one can be saved without being canonized. He stresses that the primary purpose of canonization is to provide a model of heroic virtue for the faithful to follow.

  • 00:45:00 - 00:52:56

    The speaker delves into the concept of infallibility, questioning whether the Pope's judgment in canonizing saints is infallible and whether denying this would be heretical. He presents arguments from theologians both for and against the infallibility of canonizations, emphasizing the need for precision in understanding the process.

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Vídeo de perguntas e respostas

  • What is the difference between beatification and canonization?

    Beatification is a temporary act allowing public honor to a blessed individual, while canonization is a definitive act declaring someone a saint and obligating the Church to venerate them.

  • Are all canonizations considered infallible?

    The infallibility of canonizations is debated among theologians, with some arguing that the process has changed since the Second Vatican Council.

  • What is the role of the Pope in canonization?

    The Pope makes a definitive judgment in canonization, declaring a person's heroic virtues and their place in heaven.

  • Can a person be a saint without being canonized?

    Yes, many individuals are considered saints in a general sense, but canonization is a formal recognition by the Church.

  • What are the criteria for canonization?

    The criteria include evidence of heroic virtue, miracles attributed to the individual, and the person's life serving as a model for the faithful.

  • What is the significance of the Second Vatican Council in relation to canonizations?

    The Second Vatican Council introduced reforms that changed the understanding and process of canonization, leading to debates about their infallibility.

  • How does the Church determine the heroic virtue of a saint?

    The Church investigates the individual's life, virtues, and miracles to establish their heroic virtue before canonization.

  • What is the historical context of canonizations?

    Historically, canonizations were less formalized and often based on local veneration rather than a centralized process.

  • What is the relationship between canonization and the profession of faith?

    Canonization involves a profession of faith, as venerating a saint implies belief in their glory in heaven.

  • Can someone be considered a saint if they lived a sinful life?

    A person can be saved without being a saint; canonization requires evidence of heroic virtue.

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  • 00:00:00
    And I've seen this in a lot of the my
  • 00:00:02
    critics and stuff online who have
  • 00:00:04
    basically said, "How can you say that
  • 00:00:07
    what the Pope is doing here is not
  • 00:00:09
    infallible. Look at what he says." And
  • 00:00:11
    they post snippets of the uh formula
  • 00:00:15
    used in the ceremony for
  • 00:00:17
    canonization. The formula is
  • 00:00:19
    great, but the formula doesn't make the
  • 00:00:22
    person a saint in a way that's binding
  • 00:00:23
    on the faithful. The process has to do
  • 00:00:26
    it. And the conception behind what what
  • 00:00:29
    it means to be a saint isn't even the
  • 00:00:31
    same because there are saints
  • 00:00:33
    everywhere. So for a lot of you young uh
  • 00:00:37
    angry uh e Catholic Zoomer guys who are
  • 00:00:41
    in this weird middle ground between
  • 00:00:42
    being traditional and being modernists
  • 00:00:44
    who seem to love all the trappings of
  • 00:00:46
    Catholicism from like a social
  • 00:00:47
    perspective but don't know how to think
  • 00:00:49
    their way of a paper bag and just proof
  • 00:00:50
    texts like Protestants, you have no
  • 00:00:53
    right defending the Catholic Church
  • 00:00:54
    against the world, against other sects.
  • 00:00:56
    You have no right to call anybody
  • 00:00:57
    heretics in the ultimate sense because
  • 00:01:00
    guess what? Martin Luther might be a
  • 00:01:02
    saint. Bonhaofer might be a saint. The
  • 00:01:04
    Orthodox, you know, theologian from 800
  • 00:01:07
    years ago writing about how the Catholic
  • 00:01:08
    Church
  • 00:01:09
    was vile and evil for all its, you know,
  • 00:01:13
    nastiness, venerated by some monks and
  • 00:01:15
    and and
  • 00:01:17
    aos. He's a saint according to the
  • 00:01:20
    Second Vatican Council. according to how
  • 00:01:21
    those after the Second Vatican Council
  • 00:01:23
    have interpreted the council and imposed
  • 00:01:25
    reforms, you're in a real tough
  • 00:01:27
    position. So, you either got to go with
  • 00:01:28
    tradition or you got to go with
  • 00:01:29
    modernism. Good day, ladies and
  • 00:01:30
    gentlemen. Today, we're going to be
  • 00:01:33
    investigating a deep dive into the
  • 00:01:35
    infallibility of
  • 00:01:37
    canonizations. It's an important topic
  • 00:01:39
    and there are a lot of misconceptions
  • 00:01:41
    I've realized when talking about
  • 00:01:44
    canonizations, especially in the
  • 00:01:46
    postconsil sense, meaning after the
  • 00:01:48
    second Vatican council.
  • 00:01:50
    Obviously, for many of us, we would ask
  • 00:01:52
    ourselves, why would I ever even ask
  • 00:01:53
    this question? Why wouldn't I just trust
  • 00:01:54
    that all canonizations are infallible?
  • 00:01:57
    Well, there are a lot of things to go
  • 00:01:58
    over, such as the distinctions between
  • 00:02:00
    beatifications and canonizations. Such
  • 00:02:02
    as the fact that for the first thousand
  • 00:02:04
    years or so of the church, the idea that
  • 00:02:05
    canonizations as such as an act of the
  • 00:02:07
    pope were infallible, was never even
  • 00:02:09
    considered. The fact that the process
  • 00:02:11
    has been radically changed since
  • 00:02:12
    basically the 1980s and so forth. And
  • 00:02:16
    we're going to go into all of that here.
  • 00:02:18
    Stay tuned.
  • 00:02:24
    [Music]
  • 00:02:37
    All right, ladies and gentlemen, if you
  • 00:02:38
    are watching this as it's been released,
  • 00:02:41
    you're either watching the free preview
  • 00:02:43
    or you are someone who is either a
  • 00:02:45
    Substack subscriber or a YouTube member.
  • 00:02:49
    mber and it'll be available in full in
  • 00:02:52
    about a week or so for the rest of you.
  • 00:02:54
    But if you want to catch these things as
  • 00:02:55
    they come out, then there you go. Uh you
  • 00:02:58
    can sign up underneath. Also, I will be
  • 00:03:00
    putting all the links to all of the
  • 00:03:02
    information I will be citing for this
  • 00:03:04
    topic. This is going to be a longer
  • 00:03:06
    episode, at least an hour. Um maybe
  • 00:03:09
    more, maybe two parts. I might have to
  • 00:03:11
    stop recording and cut two videos
  • 00:03:12
    together. I don't know how long this is
  • 00:03:14
    going to take me, but I don't want to
  • 00:03:15
    leave any stone left unturn unturned.
  • 00:03:18
    You see the the issue of canonizations
  • 00:03:19
    is very near and dear to all of our
  • 00:03:21
    hearts. We are Catholics. We uh believe
  • 00:03:24
    in saints. We venerate saints. And the
  • 00:03:26
    old term was worship. And that's
  • 00:03:28
    actually what we do with saints and
  • 00:03:29
    properly understood. But Protestants
  • 00:03:31
    don't know what worship is. So we try to
  • 00:03:33
    soften the blow a bit. But it it is a
  • 00:03:35
    type of worship in the technical sense.
  • 00:03:37
    Although that's taboo to say, but that's
  • 00:03:38
    what it is. If you look at the old
  • 00:03:39
    theological manuals, we don't worship
  • 00:03:41
    saints like God in the sense we offer a
  • 00:03:43
    sacrifice, but we worship in the sense
  • 00:03:45
    where we give veneration and honor and
  • 00:03:47
    ask for intercession, which is a type of
  • 00:03:49
    worship. But anyway, um but there are a
  • 00:03:52
    lot of uh saints that have happened
  • 00:03:54
    since the second Vatican council. Some
  • 00:03:56
    of them have been very questionable. Um
  • 00:03:59
    we can see we can we can imagine other
  • 00:04:01
    saints, other supposed saints being
  • 00:04:04
    canonized that may be even more
  • 00:04:06
    questionable.
  • 00:04:08
    I mean, who are we going to see a St.
  • 00:04:10
    Martial? You know, the guy who started
  • 00:04:11
    the Legionaries of Christ, that sort of
  • 00:04:13
    thing. Uh, people might think that's
  • 00:04:15
    absurd, but there have been some pretty
  • 00:04:17
    absurd canonizations since since uh the
  • 00:04:19
    1980s. Now, that being said, it's not
  • 00:04:23
    the
  • 00:04:24
    intention of this episode to talk too
  • 00:04:28
    much about individual saints. There will
  • 00:04:30
    be a couple examples uh mentioned as I
  • 00:04:33
    read through the material because they
  • 00:04:35
    they uh occasioned this research to be
  • 00:04:37
    done uh when it was done and uh but I'm
  • 00:04:41
    but I'm not here to say oh I think so
  • 00:04:42
    and so is or so and so isn't. I also
  • 00:04:45
    want to say that um the veneration of
  • 00:04:47
    saints is as old as the church and long
  • 00:04:50
    before it was an official promulgated uh
  • 00:04:53
    um uh generally speaking considered
  • 00:04:56
    infallible process. Uh it was the the
  • 00:04:59
    normal way for saints was basically holy
  • 00:05:01
    men and women died and uh you know a
  • 00:05:03
    cultist sort of a devotion developed
  • 00:05:06
    around their lives and works and so
  • 00:05:08
    forth and intercession was asked and
  • 00:05:10
    miracles were given and that was kind of
  • 00:05:12
    as far as it went and uh so you know you
  • 00:05:17
    can ask anyone to pray for you in heaven
  • 00:05:18
    anyone who is in heaven is a saint in
  • 00:05:21
    the small sense that's true but we're
  • 00:05:24
    talking about saint in the big s sense
  • 00:05:26
    meaning those canonized for the sake of
  • 00:05:29
    admiration, veneration, their place in
  • 00:05:32
    the liturgy, and a model to follow. So,
  • 00:05:35
    we're going to talk about that process.
  • 00:05:38
    All right, I'm going to pull up my
  • 00:05:39
    research here, and I'm using um well, uh
  • 00:05:43
    I'll link all the articles. The best
  • 00:05:45
    research I've found is from two sources,
  • 00:05:48
    and this is as far as something that's
  • 00:05:50
    easily shared. Um from Father Michelle
  • 00:05:53
    Glaze, who is a wonderful uh theologian
  • 00:05:55
    of the Society of St. Pest the 10th and
  • 00:05:58
    Mr. John Lamont who I believe is a
  • 00:05:59
    fellow Canadian and uh he's a very sound
  • 00:06:02
    very prolific Catholic philosopher and
  • 00:06:05
    theologian and he's written extensively
  • 00:06:06
    on a number of topics. Um there is a
  • 00:06:09
    slight disagreement between father glaze
  • 00:06:11
    and father or father and Mr. Lamont's
  • 00:06:14
    opinions. Uh, Father Glaze is of the
  • 00:06:16
    opinion that we'll see that in the
  • 00:06:18
    general sense as it used to be done,
  • 00:06:20
    what we'll talk about, that
  • 00:06:21
    canonizations were in in fact certain in
  • 00:06:24
    their infallibility where uh whereas
  • 00:06:26
    they aren't now, and we'll get to why.
  • 00:06:28
    Um, and John Lamont makes the argument
  • 00:06:31
    that we can actually argue that they
  • 00:06:33
    were never infallible in the truest
  • 00:06:35
    sense, which doesn't mean that we don't
  • 00:06:36
    actually believe there are infallibly
  • 00:06:38
    saints, but just that the process itself
  • 00:06:40
    never actually lent itself officially to
  • 00:06:42
    infallibility. I don't go as far as Mr.
  • 00:06:44
    Lamont, but he does have really good
  • 00:06:46
    points that do complement what we're
  • 00:06:47
    going to talk about. Now, for those of
  • 00:06:49
    you who get nervous when you hear the
  • 00:06:50
    word Society of St. Pius the 10th, well,
  • 00:06:52
    maybe see a therapist about that. But in
  • 00:06:54
    all seriousness, um just as a little
  • 00:06:57
    background, Father Glaze is a very
  • 00:07:00
    honored and recognized theologian, not
  • 00:07:02
    just by traditionalists. In fact, when
  • 00:07:04
    the society is doing doctrinal
  • 00:07:06
    discussions and things like that over
  • 00:07:07
    the years, Father Glaze sits at the
  • 00:07:09
    table with uh Rome's best and brightests
  • 00:07:11
    and they work together as equals to try
  • 00:07:12
    to come to understanding. So, he's
  • 00:07:14
    recognized for his intelligence and so
  • 00:07:17
    forth
  • 00:07:18
    um by not just traditionalists. Now,
  • 00:07:21
    that being said, um if you are a
  • 00:07:23
    traditionalist, you'll probably have no
  • 00:07:25
    issue with these men that I'm citing.
  • 00:07:27
    And if you are not a traditionalist and
  • 00:07:28
    watch this video because you want to get
  • 00:07:30
    mad at me because look at me, I'm such a
  • 00:07:31
    schismatic. Well, okay, continue
  • 00:07:34
    watching and you can think what you
  • 00:07:35
    will, but it behooves you if you want to
  • 00:07:37
    actually know what you're talking about
  • 00:07:38
    to assess the strongest arguments
  • 00:07:41
    possible so you can refute them. And if
  • 00:07:43
    you want to do that, go for it. Um, so
  • 00:07:44
    these are the strongest arguments that
  • 00:07:47
    you're going to find assessing the
  • 00:07:49
    question of canonizations and their
  • 00:07:50
    infallibility from the traditionalist
  • 00:07:52
    perspective. Let's call it that. And I
  • 00:07:54
    want to show you one quick thing before
  • 00:07:56
    we begin.
  • 00:07:57
    So, here is a a little short summary
  • 00:08:00
    from the Catholic
  • 00:08:02
    Encyclopedia. And I chose to use it from
  • 00:08:04
    Catholic Answers website, catholic.com,
  • 00:08:08
    uh because I wanted to show you this
  • 00:08:09
    wasn't just some sort of like uh rad
  • 00:08:11
    trad uh pseudo scholarship if uh
  • 00:08:14
    Catholic Answers has done much good
  • 00:08:15
    work. I disagree with much of what some
  • 00:08:16
    of their personalities say, especially
  • 00:08:18
    in light of claims about traditional
  • 00:08:20
    Catholicism. Uh, nonetheless, they are
  • 00:08:23
    um a very serious outlet and I just want
  • 00:08:25
    to
  • 00:08:27
    uh read something here and this is from
  • 00:08:30
    the section on papal infallibility and
  • 00:08:32
    canonization. So this is not my opinion.
  • 00:08:34
    This is not even a traditionalist
  • 00:08:35
    opinion. This is long before second
  • 00:08:37
    Vatican council and it's shared by
  • 00:08:38
    Catholic answers. So is the pope
  • 00:08:40
    infallible in issuing a decree of
  • 00:08:42
    canonizations? Most theologians answer
  • 00:08:44
    in the affirmative. It is the opinion of
  • 00:08:46
    St. An St. Antonyinus, Melurano, Suarez,
  • 00:08:49
    Bellererman, Banz Vasquez and among the
  • 00:08:51
    canonists of Gonzalez, Telles uh and
  • 00:08:54
    many other names etc etc etc um and many
  • 00:08:58
    others. Uh St. Thomas says since the
  • 00:09:00
    honor we pay to the saints is in a
  • 00:09:02
    certain sense a profession of faith i.e.
  • 00:09:04
    a belief in the glory of saints we must
  • 00:09:06
    piously believe that in this matter also
  • 00:09:09
    the judgment of the church is not liable
  • 00:09:10
    to
  • 00:09:12
    error. These words of St. Thomas um as
  • 00:09:15
    is evident from the authorities just
  • 00:09:17
    cited all favor all favoring a positive
  • 00:09:19
    infallibility have been interpreted by
  • 00:09:21
    his school in favor of papal
  • 00:09:22
    infallibility in the matter of
  • 00:09:24
    canonization and this interpretation is
  • 00:09:26
    supported by several other passages in
  • 00:09:28
    the same quad liibet. This infallibility
  • 00:09:31
    however according to the holy doctor is
  • 00:09:33
    only a point of pious belief.
  • 00:09:34
    Theologians generally agree as to the
  • 00:09:36
    fact of papal infallibility in this
  • 00:09:38
    matter of canonization, but disagree as
  • 00:09:40
    to the quality of certitude due to a
  • 00:09:42
    papal decree in such matter. In the
  • 00:09:44
    opinion of some, it is of faith. Others
  • 00:09:47
    hold that to refuse ascent to such a
  • 00:09:48
    judgment of the holy sea would be both
  • 00:09:50
    impious and rash. as Suarez. Um, many
  • 00:09:54
    more hold such a pronouncement to be
  • 00:09:56
    theologically certain, not being of
  • 00:09:58
    divine faith, as it purports, uh, as its
  • 00:10:01
    purport has not been immediately
  • 00:10:02
    revealed, nor of ecclesiastical faith as
  • 00:10:04
    having thus far not been defined by the
  • 00:10:07
    church. And there is the kicker right
  • 00:10:08
    there, not being defined by the church.
  • 00:10:11
    So um we're going to go through the very
  • 00:10:15
    strong arguments in favor of the
  • 00:10:16
    infallibility of canonizations and then
  • 00:10:17
    sort of try to talk about how that's a
  • 00:10:19
    little different story nowadays. Uh but
  • 00:10:22
    as of yet this uh idea that uh it is
  • 00:10:25
    defined that if you descent from this uh
  • 00:10:27
    you know and you don't recognize so- and
  • 00:10:29
    so is a saint that you are somehow a
  • 00:10:32
    heretic or whatever that's just simply
  • 00:10:34
    not true and it can't be said by people.
  • 00:10:37
    A lot of people out there on Twitter
  • 00:10:39
    have come after me in recent days saying
  • 00:10:41
    you're, you know, you're this is a
  • 00:10:43
    mortal sin and blah blah blah. I'm
  • 00:10:45
    sorry. That's just not what the church
  • 00:10:47
    says. Uh if the church defines it in a
  • 00:10:50
    particular way one day that is beyond
  • 00:10:52
    doubt, then that will be what it'll be.
  • 00:10:54
    But that just hasn't happened. So until
  • 00:10:55
    that happens, men of goodwill can
  • 00:10:57
    discuss these things. And that's all
  • 00:10:58
    we're going to do here. You can agree
  • 00:10:59
    with me, you can disagree with me, but
  • 00:11:01
    no one is in any position to call anyone
  • 00:11:03
    bad names or say that they're uh you
  • 00:11:06
    know uh sinning against the faith or
  • 00:11:07
    whatever because that's not what the
  • 00:11:09
    church says. Okay, so here is an
  • 00:11:13
    introduction to the research and I've
  • 00:11:14
    got all the links underneath. The SPX,
  • 00:11:16
    the US website updated their website not
  • 00:11:20
    too long ago and a lot of their old
  • 00:11:21
    articles have been lost for some reason
  • 00:11:24
    from there. um you know maybe the folks
  • 00:11:26
    at the IT department IT department there
  • 00:11:28
    can fix that but I found them on the
  • 00:11:30
    archive um so you can actually link them
  • 00:11:33
    there and that's where I'm going to be
  • 00:11:34
    using the archive instead of the SSPX um
  • 00:11:36
    publication
  • 00:11:37
    website all right so this research is
  • 00:11:41
    initially from 2011 and uh father glaze
  • 00:11:44
    raises uh three difficulties the
  • 00:11:47
    inadequacy of the procedure the
  • 00:11:49
    collegiality and the concept of heroic
  • 00:11:52
    virtue and again this is just an
  • 00:11:54
    introduction
  • 00:11:56
    Heroic virtue of saints is the most
  • 00:11:58
    telling indicator of the divinity of the
  • 00:11:59
    church and ordinarily this mark is
  • 00:12:01
    itself authenticated. It receives the
  • 00:12:03
    seal of the church which answers for its
  • 00:12:05
    own holiness by canonization. The solemn
  • 00:12:08
    act by which the sovereign pontiff
  • 00:12:09
    making a final definitive judgment
  • 00:12:11
    declares the heroic virtue of a member
  • 00:12:13
    of the church. Canonization comes under
  • 00:12:16
    the category of disciplinary facts among
  • 00:12:18
    which among which theologians classify
  • 00:12:21
    the various laws promulgated for the
  • 00:12:23
    good of the whole church and which
  • 00:12:24
    correspond to secondary objects of the
  • 00:12:27
    infallible teaching authority. Among
  • 00:12:30
    these are the universal liturggical law
  • 00:12:32
    which prescribes the manner by which the
  • 00:12:34
    worship due to God is rendered.
  • 00:12:36
    Canonization which is the law by which
  • 00:12:38
    the church prescribes the veneration of
  • 00:12:40
    one of the faithful departed who
  • 00:12:41
    exercise perfect holiness during his
  • 00:12:43
    lifetime.
  • 00:12:44
    the solemn appribation of religious
  • 00:12:46
    orders which is the law by which the
  • 00:12:49
    church
  • 00:12:50
    prescribes respect and esteem for a rule
  • 00:12:53
    of life that is a sure means of
  • 00:12:54
    sanctification. The infallibility of
  • 00:12:56
    these laws is understandable because by
  • 00:12:58
    them the church manifests to all the
  • 00:13:00
    faithful the means required for
  • 00:13:02
    conserving the deposit of faith. These
  • 00:13:04
    laws therefore are not the expression of
  • 00:13:06
    a purely legislative power. They
  • 00:13:08
    correspond formally to the exercise of
  • 00:13:10
    the church's teaching power because they
  • 00:13:12
    are intrinsically linked with revealed
  • 00:13:15
    truth. By establishing infallibly
  • 00:13:17
    certain facts which are outside the
  • 00:13:19
    domain of revealed truths, the church
  • 00:13:21
    presupposes the profession of a formally
  • 00:13:23
    revealed principle which is to be
  • 00:13:24
    defended through its concrete
  • 00:13:26
    applications. So to summarize here just
  • 00:13:28
    real quickly, the discussion around the
  • 00:13:31
    infallibility of canonizations hinges on
  • 00:13:33
    the fact that um as St. as St. Thomas
  • 00:13:36
    said uh the the the veneration of saints
  • 00:13:39
    is in a sense a part of the deposit of
  • 00:13:40
    faith. It's about what we believe as
  • 00:13:42
    Catholics and that we're professing it.
  • 00:13:45
    Therefore, it's very serious business
  • 00:13:47
    which is why there are very strong
  • 00:13:48
    arguments as to why the church ought to
  • 00:13:50
    have the assistance necessary to
  • 00:13:53
    canonize infallibly. And that is a good
  • 00:13:55
    point. Um he continues
  • 00:13:59
    um infallibility is a property and
  • 00:14:01
    listen carefully to this which supposes
  • 00:14:02
    the essential definition of the act to
  • 00:14:04
    which it corresponds. If the definition
  • 00:14:06
    is changed by the very fact the property
  • 00:14:09
    attached to it changes. If the act
  • 00:14:11
    becomes doubtful its infall
  • 00:14:13
    infallibility becomes doubtful also. Now
  • 00:14:16
    we're going to get into the weeds on
  • 00:14:17
    this a little bit as we go but this is
  • 00:14:19
    an important point and I'm going to
  • 00:14:21
    repeat myself the odd time throughout
  • 00:14:22
    this but it's really important.
  • 00:14:25
    infallibility. The pope having the
  • 00:14:27
    infallible power or the power to do
  • 00:14:29
    things and to define things infallibly.
  • 00:14:31
    It's not a magical power. He's not a
  • 00:14:33
    wizard. Uh he's not a demigod. He can't
  • 00:14:36
    say, "I declare as a sovereign pontiff
  • 00:14:38
    that the best color of squirrel is
  • 00:14:40
    gray." You can tell I'm looking into my
  • 00:14:42
    backyard. I can see some squirrels. Um,
  • 00:14:45
    that's a silly example, but
  • 00:14:48
    um, the point is is that in order for
  • 00:14:51
    something to be infallible and be known
  • 00:14:53
    as such, it has to be very precise at
  • 00:14:55
    what is what they're getting at. Um, uh,
  • 00:14:59
    when we talk about things being made
  • 00:15:01
    infallible, we need more precision, not
  • 00:15:04
    less. Um it's it's it's not the case
  • 00:15:07
    that the pope has this like ethereal
  • 00:15:09
    assistance from the Holy Ghost and he
  • 00:15:10
    just can't do anything wrong or can't
  • 00:15:12
    def uh you know uh produce bad doctrines
  • 00:15:15
    or whatever. Um it is the case that when
  • 00:15:19
    infallibility is going to be invoked in
  • 00:15:21
    order to be certain of the assistance of
  • 00:15:23
    the Holy Ghost the precision needs to be
  • 00:15:26
    certain beyond any reasonable doubt.
  • 00:15:29
    That's how we must understand
  • 00:15:30
    infallibility. So, as Father Glaze
  • 00:15:33
    says, if the definition is changed,
  • 00:15:36
    meaning what they're talking about by
  • 00:15:38
    the very fact the property attached to
  • 00:15:40
    it changes. So, if we have a different
  • 00:15:44
    conception of what saints are at this
  • 00:15:46
    period in time, which we'll see that the
  • 00:15:48
    popes after the council have, and we
  • 00:15:51
    change how we go about doing it, and
  • 00:15:53
    with the seeming intention therein, then
  • 00:15:55
    we have reasons to go, they don't seem
  • 00:15:58
    to be doing what was supposed to be
  • 00:16:00
    infallible. they seem to be doing
  • 00:16:01
    something else and we have a different
  • 00:16:02
    conversation to have. So keep that in
  • 00:16:06
    mind. Um,
  • 00:16:08
    okay. So we're going to get to the next
  • 00:16:11
    piece. So here is where the meat of it
  • 00:16:14
    begins. That was just the introduction.
  • 00:16:16
    So we're going to define some principles
  • 00:16:18
    and a lot of this I think will be
  • 00:16:19
    illuminating for
  • 00:16:21
    many. So he says we're going to define
  • 00:16:23
    some things etc. Okay. So some
  • 00:16:26
    definitions beatatification.
  • 00:16:29
    Beatatification is an act by which the
  • 00:16:31
    sovereign pontiff grants permission to
  • 00:16:34
    render public honor to the beatatified
  • 00:16:36
    in certain parts of the church until
  • 00:16:38
    canonization. This act is therefore not
  • 00:16:41
    a precept. It is a temporary not
  • 00:16:44
    definitive act. It is reformable. So
  • 00:16:47
    someone who is a blessed could be
  • 00:16:48
    removed from being a blessed.
  • 00:16:50
    Beatatification amounts to authorization
  • 00:16:52
    of public veneration. The act of
  • 00:16:55
    beatatification does not directly assert
  • 00:16:58
    either the glorification of the heroic
  • 00:17:00
    virtues of the servant of
  • 00:17:03
    God. Canonization. Canonization is the
  • 00:17:07
    act by which the vicor of Christ is uh
  • 00:17:10
    in an irreformable judgment inscribes a
  • 00:17:13
    previously beatified servant of God in
  • 00:17:15
    the catalog of saints. The object of
  • 00:17:18
    canonization is three-fold. For this act
  • 00:17:20
    does not involve the cultist only.
  • 00:17:25
    Firstly, the Pope declares that the
  • 00:17:27
    faithful departed is in the glory of
  • 00:17:28
    heaven. Secondly, he declares that the
  • 00:17:31
    faithful departed merited to reach this
  • 00:17:33
    glory by the exercise of heroic virtues
  • 00:17:36
    which serve as an example for the whole
  • 00:17:37
    church. Thirdly, in order to better set
  • 00:17:40
    these virtues as an example and to thank
  • 00:17:42
    God for having made them possible, he
  • 00:17:45
    prescribes that public veneration be
  • 00:17:47
    rendered to the faithful departed. So
  • 00:17:50
    canonization historically understood has
  • 00:17:52
    three parts. It's not just about one
  • 00:17:54
    being in heaven. Everyone who goes to
  • 00:17:56
    heaven is of the communion of saints.
  • 00:17:58
    We're not talking about the communion of
  • 00:18:00
    saints. We're talking about particular
  • 00:18:01
    individuals who are extraordinary who we
  • 00:18:03
    call canonized saints. Not the same
  • 00:18:06
    thing your grandmother rosary praying
  • 00:18:09
    wonderful old lady that she was never
  • 00:18:10
    missed a mass until she couldn't drive
  • 00:18:12
    anymore and you had to drive her to
  • 00:18:13
    church. Um no doubt that that woman has
  • 00:18:16
    made it to the pearly gates. Ask for
  • 00:18:18
    grandmommy, ask for your grandmother's
  • 00:18:20
    intercession. Um, and and maybe she will
  • 00:18:22
    be canonized. I don't know, maybe she
  • 00:18:23
    was a saint. Um, but that's not what a
  • 00:18:25
    canonized saint is.
  • 00:18:27
    Okay. Regarding these three points,
  • 00:18:29
    canonization is a precept. It obliges
  • 00:18:32
    the whole church. It constitutes a
  • 00:18:34
    definitive and reformable
  • 00:18:36
    act. The catalog of saints is not the
  • 00:18:39
    martyology. And moreover, the expression
  • 00:18:42
    inscribe in the catalog of saints does
  • 00:18:45
    not refer to a physical document, but
  • 00:18:46
    merely invokes the intention of the
  • 00:18:48
    church by which the by which the act of
  • 00:18:52
    canonization henceforth counts among the
  • 00:18:54
    number of saints the newly canonized
  • 00:18:56
    person and commands all the faithful to
  • 00:18:58
    venerate him as such. And obviously this
  • 00:19:00
    is a veneration in principle. Uh you
  • 00:19:02
    don't actually venerate every single
  • 00:19:03
    saint, but meaning that it's for the
  • 00:19:04
    universal church.
  • 00:19:07
    The act of canonization declares
  • 00:19:09
    definitively the sanctity of the
  • 00:19:10
    canonized person as well as his
  • 00:19:12
    glorification. Remember that
  • 00:19:14
    definitively the sanctity and we're
  • 00:19:16
    going to talk about what that sanctity
  • 00:19:17
    is and its heroic virtue not just he was
  • 00:19:20
    a nice guy and consequently it
  • 00:19:22
    prescribes the cultice for the whole
  • 00:19:25
    church. It is another thing to prescribe
  • 00:19:27
    the celebration of a mass and recitation
  • 00:19:29
    of an office in honor of the saint. This
  • 00:19:31
    is a determination that requires a
  • 00:19:33
    supplementary act specific and distinct
  • 00:19:35
    from canonization.
  • 00:19:37
    The enrollment of a person in the
  • 00:19:39
    martyology does not signify the
  • 00:19:40
    infallible canonization of the
  • 00:19:42
    individual. The martyology is a list
  • 00:19:44
    that includes not only all the canonized
  • 00:19:46
    saints but also the servants of God that
  • 00:19:48
    could have been beatified either by the
  • 00:19:50
    sovereign pontiff
  • 00:19:53
    um or by the bishops before the 12th
  • 00:19:55
    century. The date at which the pope
  • 00:19:57
    reserved to himself the privilege of
  • 00:19:58
    conducting beatatifications and
  • 00:20:00
    canonizations. The titles of Sanctus and
  • 00:20:03
    Batus do not have in the martyology a
  • 00:20:06
    precise meaning which would enable us to
  • 00:20:08
    distinguish between canonized saints and
  • 00:20:11
    blessed saints and blesseds. And I want
  • 00:20:14
    to jump over to some other research here
  • 00:20:16
    to give a little background about this
  • 00:20:17
    first 1200 years. Okay. So here is as I
  • 00:20:20
    said the other work from Mr. Lamont and
  • 00:20:22
    he has a good background on how
  • 00:20:25
    canonizations changed. So, and he's this
  • 00:20:28
    is a different part, but it does play
  • 00:20:29
    into what we're saying here and I think
  • 00:20:30
    he explains it really well. So, before
  • 00:20:33
    considering the arguments for
  • 00:20:34
    infallibility of canonization,
  • 00:20:37
    um we should keep in mind the context in
  • 00:20:40
    which these arguments were advanced.
  • 00:20:42
    Canonization as they addressed it took
  • 00:20:44
    two forms. There was what's called and
  • 00:20:46
    and listen carefully here and this helps
  • 00:20:49
    also those of you who are doing
  • 00:20:51
    conversations with Eastern Orthodox and
  • 00:20:53
    talking about saints. This will give you
  • 00:20:54
    some
  • 00:20:55
    insight talking about equivalent
  • 00:20:57
    canonization and formal canonization.
  • 00:21:00
    Equivalent canonization happens when a
  • 00:21:02
    pope decrees the universal veneration of
  • 00:21:05
    a person to whom devotion has existed
  • 00:21:07
    since time immemorial and whose holiness
  • 00:21:09
    and miracles are recorded by historians
  • 00:21:12
    who are worthy of belief. Formal
  • 00:21:15
    canonization happens when a pope decrees
  • 00:21:17
    the universal veneration of a person
  • 00:21:19
    whose heroic virtue and miracles have
  • 00:21:21
    been established by deridical
  • 00:21:23
    process undertaken by the holy sea.
  • 00:21:26
    There are still forms of canonization
  • 00:21:28
    that exist today. Um in this sense Pope
  • 00:21:31
    Francis canonized the Canadian St.
  • 00:21:34
    Marion in 2014 through the process of
  • 00:21:36
    equivalent canonization. the
  • 00:21:38
    canonizations whose infallibility is now
  • 00:21:40
    in question are formal rather than
  • 00:21:45
    equivalent. So before there was this
  • 00:21:48
    process of canonizing saints in the way
  • 00:21:52
    that we understand it, it was a local
  • 00:21:55
    thing and something that spread just
  • 00:21:57
    naturally. So St. Augustine, St.
  • 00:22:00
    Ambrose, St. Athanasius, St. Vincent the
  • 00:22:03
    Loren and so forth. These men were
  • 00:22:05
    regarded as saints and over time we
  • 00:22:10
    would say that they were officially
  • 00:22:13
    canonized um sometimes by decree like we
  • 00:22:16
    recognize the worship of so- and so
  • 00:22:17
    since time and memorial that sort of
  • 00:22:19
    thing but also we use that term kind of
  • 00:22:21
    equivocally. Um, so you know, if so if
  • 00:22:25
    so and so has been venerated for a
  • 00:22:27
    thousand years and his writings are
  • 00:22:29
    included in infallible definitions of
  • 00:22:31
    councils and so forth and he's called a
  • 00:22:33
    doctor of the church and it's miracle
  • 00:22:34
    upon miracle upon miracle, it's kind of
  • 00:22:37
    just a given and uh uh the argument is
  • 00:22:41
    basically that well God would not allow
  • 00:22:44
    such an error in his church to last for
  • 00:22:46
    so long and in so many places and in so
  • 00:22:49
    many documents and in so many
  • 00:22:50
    testimonies and in so many lives and so
  • 00:22:52
    many miracles and so forth if this man
  • 00:22:54
    was not actually worthy of veneration.
  • 00:22:56
    Um so many of the saints that we talk
  • 00:22:59
    about from the first thousand years of
  • 00:23:00
    the church or so they were never
  • 00:23:02
    formally canonized. None of this means
  • 00:23:04
    that they aren't infallibly saints. What
  • 00:23:07
    it means is or that they are not
  • 00:23:09
    infallibly worthy of canonization. What
  • 00:23:11
    it means is is that it just wasn't the
  • 00:23:14
    case that in all cases that was the
  • 00:23:16
    case. Therefore, at a certain point, the
  • 00:23:19
    pope at at the time basically decided,
  • 00:23:22
    we're going to clean up a process and do
  • 00:23:24
    this in a particular way to have more of
  • 00:23:26
    let's say a centralization in the good
  • 00:23:29
    sense. Okay, let's
  • 00:23:31
    continue. All right. Uh let's uh
  • 00:23:34
    continue here. Similarities and
  • 00:23:36
    differences. Beatatification and
  • 00:23:38
    canonization both have as object to make
  • 00:23:41
    possible the cultist of the one of the
  • 00:23:43
    faithful
  • 00:23:45
    departed which supposes that during his
  • 00:23:47
    lifetime this person exercise exemplary
  • 00:23:50
    virtues. The difference is that
  • 00:23:51
    beatatification only makes a cultist
  • 00:23:52
    possible. It's a permission while
  • 00:23:55
    canonization renders the cultist
  • 00:23:56
    obligatory. It's a precept and imposes
  • 00:23:59
    this on the faithful. And we have the
  • 00:24:01
    duty to explicitly believe in their
  • 00:24:02
    heroic sanctity. In all of that, the
  • 00:24:05
    essential is the exemplary or heroic
  • 00:24:08
    virtue of the faithful departed. And
  • 00:24:10
    this is what one seeks to verify in the
  • 00:24:12
    two inquiries, that of the
  • 00:24:14
    beatatification and that of the
  • 00:24:16
    canonization.
  • 00:24:17
    So keep this in
  • 00:24:20
    mind. Number one, most important is
  • 00:24:23
    proving the heroic virtue of the saint.
  • 00:24:25
    Why? Again, the process of canonization
  • 00:24:29
    is not about proving to everyone that
  • 00:24:32
    the person is in heaven. Your gr, you
  • 00:24:35
    know, uh, your great uncle may have been
  • 00:24:37
    a scoundrel, a gambler, and an alcoholic
  • 00:24:39
    who beat his wife and a
  • 00:24:42
    non-atholic and then on his
  • 00:24:44
    deathbed by God's mercy has a conversion
  • 00:24:47
    and he's baptized moments before he
  • 00:24:49
    dies. That man pulled a Constantine and
  • 00:24:53
    he's a straight shot to heaven. He goes,
  • 00:24:55
    it's, you know, it's go to heaven, do
  • 00:24:56
    not pass, go, do not collect $200. Like,
  • 00:24:58
    he's boom, he's there. Although I guess
  • 00:25:00
    that's jail in Monopoly. Uh, it's a get
  • 00:25:02
    out of jail free card is probably the
  • 00:25:04
    right analogy. And, uh, he's right
  • 00:25:06
    there. And if you were there at the
  • 00:25:08
    bedside and you saw the priest come into
  • 00:25:11
    the hospital as he was dying from the
  • 00:25:12
    cerosis of the liver from all his years
  • 00:25:14
    of drinking and you saw him be bapt
  • 00:25:16
    baptized and then he gave up the
  • 00:25:19
    ghost, you can go ask for his
  • 00:25:21
    intercession. you know, great uncle so
  • 00:25:23
    and so, the scoundrel who you prayed for
  • 00:25:25
    for 50 years or 40 years or whatever,
  • 00:25:29
    he's in heaven. And uh but we would
  • 00:25:32
    never ever we would we would tell that
  • 00:25:34
    story because isn't that an amazing
  • 00:25:37
    story about God's grace? Obviously, it's
  • 00:25:39
    a great testimony. It's a it would do
  • 00:25:40
    well at a Stubenville conference, get
  • 00:25:42
    the kids excited.
  • 00:25:44
    Um,
  • 00:25:45
    but we don't say we now need a cause for
  • 00:25:48
    so- and so's canonization because the
  • 00:25:51
    primary thing is is this man worthy to
  • 00:25:55
    follow as an example for the faithful?
  • 00:25:57
    The answer is no. No one should ever
  • 00:25:59
    presume that they could be a scoundrel
  • 00:26:01
    and a drunk for their whole life and
  • 00:26:02
    then get out of jail free with the last
  • 00:26:04
    minute baptism. All right, so there's
  • 00:26:06
    the issue. So the heroic virtue is
  • 00:26:08
    primary. It's not secondary. The primary
  • 00:26:11
    thing is not that they're in heaven. The
  • 00:26:12
    primary that's a necessary thing, but
  • 00:26:14
    the primary reason for a cultist
  • 00:26:16
    devotion is because they're heroically
  • 00:26:18
    saint s uh heroically holy, heroically
  • 00:26:23
    saintly. And it says the miracles
  • 00:26:26
    themselves are only taken into account
  • 00:26:28
    as signs that attest to the heroic
  • 00:26:30
    virtue. So many Catholics today think,
  • 00:26:32
    well, there were
  • 00:26:33
    miracles. That's what means you're a
  • 00:26:35
    saint. Anyone in heaven can be
  • 00:26:38
    interceded to or can intercede for us.
  • 00:26:40
    That's not the purpose. The purpose is
  • 00:26:42
    we establish the heroic virtue by an
  • 00:26:45
    investigation and which takes a long
  • 00:26:48
    time historically and then we test it
  • 00:26:51
    basically the consequences of this.
  • 00:26:54
    There's a difference between a saint and
  • 00:26:56
    a canonized saint and I've talked about
  • 00:26:57
    this
  • 00:27:00
    um I will uh not go into it too much but
  • 00:27:03
    he he explains this is why historically
  • 00:27:06
    there were so few saints. He says even
  • 00:27:09
    if saints were and meaning canonized
  • 00:27:11
    even if saints were numerous only a
  • 00:27:13
    small number of them and not the
  • 00:27:14
    majority were elevated to the honor of
  • 00:27:17
    the altars. Then again the church has
  • 00:27:19
    always given the examples of which the
  • 00:27:20
    faithful are in need in their particular
  • 00:27:22
    era. In this sense canonization is a
  • 00:27:24
    political act in the best sense of the
  • 00:27:26
    term not a partisan act of demagoguery
  • 00:27:29
    but an act that procures the common good
  • 00:27:31
    of the whole church.
  • 00:27:34
    He says St. Jon of Arc was canonized
  • 00:27:37
    1920 more than 500 years after her
  • 00:27:39
    death. St. TZ of the child Jesus was
  • 00:27:42
    canonized 1925 less than 30 years after
  • 00:27:44
    her death. These two examples were
  • 00:27:46
    beneficial to the church, but the first
  • 00:27:47
    would have been too hard to comprehend
  • 00:27:49
    had it occurred earlier or too soon
  • 00:27:51
    before the passage of time had blurred
  • 00:27:53
    the context in the aftermath of a
  • 00:27:54
    century long
  • 00:27:56
    conflict. There's another difference to
  • 00:27:58
    be noted. The one between salvation and
  • 00:28:00
    sanctity. As I said, a person who dies
  • 00:28:03
    in the order of sanctity is saved, but
  • 00:28:05
    one can be saved without having lived
  • 00:28:07
    like a saint. And that's there we go.
  • 00:28:09
    All right. Now, we're going to get to
  • 00:28:11
    the definition of what infallibility is
  • 00:28:13
    because so
  • 00:28:15
    often we'll just people just people just
  • 00:28:17
    throw this word around and we don't even
  • 00:28:18
    know what it means. What does
  • 00:28:20
    infallibility mean? The question of
  • 00:28:22
    infallibility is twofold. First, is the
  • 00:28:25
    sovereign pontiff's judgment infallible
  • 00:28:28
    when he canonizes a saint? Then is it of
  • 00:28:31
    faith that this judgment is infallible
  • 00:28:33
    such that denying it would be
  • 00:28:35
    heretical? So two things. Can we
  • 00:28:38
    establish that the sovereign pontiff's
  • 00:28:40
    judgment is infallible in canonizing?
  • 00:28:42
    And if that's the case, are we heretics
  • 00:28:44
    if we say we don't recognize, excuse me,
  • 00:28:47
    we don't recognize all
  • 00:28:48
    canonizations? Good question.
  • 00:28:52
    Each of these
  • 00:28:53
    questions could be answered
  • 00:28:55
    preliminarily following the indications
  • 00:28:57
    given by Pope Sixstus V during the final
  • 00:29:00
    consist that preceded the canonization
  • 00:29:02
    of St. Diticus. This is from a pope um
  • 00:29:06
    and this is in
  • 00:29:07
    1588 and this is the holy father
  • 00:29:10
    here basing his arguments upon holy
  • 00:29:13
    scripture, theological reasoning and all
  • 00:29:15
    manner of proofs, the pope demonstrated
  • 00:29:17
    that the Roman pontiff, the true
  • 00:29:18
    successor of St. Peter and prince of the
  • 00:29:20
    apostles for whom Christ prayed asking
  • 00:29:22
    that his faith would not fail who is the
  • 00:29:25
    veritable head of the church foundation
  • 00:29:27
    and column of truth directed and led by
  • 00:29:28
    the Holy Ghost cannot be mistaken nor
  • 00:29:30
    induce into error when he canonizes
  • 00:29:32
    saints and he affirmed that this truth
  • 00:29:35
    must be believed not only as a pious
  • 00:29:37
    belief but as the object of a very
  • 00:29:38
    certain and necessary act of faith and
  • 00:29:40
    to
  • 00:29:41
    establish this point he had reduced all
  • 00:29:44
    the weighty arguments of reason and
  • 00:29:46
    divine authority to which he added also
  • 00:29:49
    something quite obvious that the laws of
  • 00:29:50
    the church and of the pope are certain
  • 00:29:52
    and guaranteed whenever they concern the
  • 00:29:53
    discipline of faith and morals and rest
  • 00:29:56
    upon sure principles and solid
  • 00:29:58
    foundations. Pretty strong. Uh I've had
  • 00:30:01
    some of the my state of a conscious
  • 00:30:03
    critics out there post stuff like this
  • 00:30:04
    on Twitter and go, "Gotcha. You're a
  • 00:30:05
    heretic. You're in communion with the
  • 00:30:06
    anti-urch." Blah blah blah blah blah.
  • 00:30:09
    Well, hold on. These words of the pope
  • 00:30:12
    proceed from his him in his capacity as
  • 00:30:14
    a private doctor.
  • 00:30:15
    That is why the twofold question must be
  • 00:30:17
    examined in greater detail and take into
  • 00:30:19
    consideration the hypothesis of
  • 00:30:21
    different theologians.
  • 00:30:24
    Now even if we were to agree that what
  • 00:30:28
    this pope said here stamped it log to
  • 00:30:30
    caner erase
  • 00:30:32
    it would still matter what is actually
  • 00:30:35
    happening today because again if you
  • 00:30:38
    change the object the result will be
  • 00:30:41
    different or if you change the act the
  • 00:30:43
    object is
  • 00:30:44
    different and so there are multiple ways
  • 00:30:47
    to go about this but nonetheless this
  • 00:30:49
    was not this was something and if we go
  • 00:30:51
    to the footnote
  • 00:30:53
    Uh maybe I can do that just by doing a
  • 00:30:54
    quick controlf search
  • 00:30:56
    here. We can see if you want to find
  • 00:30:59
    this. Uh it's not going to do it.
  • 00:31:00
    Whatever. Uh anyway, I'll link it
  • 00:31:02
    underneath and you can find it.
  • 00:31:06
    Okay, here we go. Canonization is
  • 00:31:09
    infallible. So this is Father Glaze. As
  • 00:31:11
    I said, he's a great theologian and he's
  • 00:31:13
    putting forth the strongest arguments
  • 00:31:14
    possible.
  • 00:31:16
    The infallibility of canonizations is
  • 00:31:18
    today held to be a common and certain
  • 00:31:19
    doctrine by the majority of
  • 00:31:23
    theologians. All the manuals after
  • 00:31:25
    Vatican 1 and before Vatican 2 from
  • 00:31:28
    below to Salvi teach it as common thesis
  • 00:31:31
    in
  • 00:31:32
    theology. The chief representative of
  • 00:31:35
    the adversaries of the infallibility of
  • 00:31:36
    canonizations is Kajitan and he was a
  • 00:31:39
    huge theologian in the eth chapter of
  • 00:31:41
    his treatis on indulgences. According to
  • 00:31:43
    him, the infallibility of a canonization
  • 00:31:45
    is neither necessary nor possible. And
  • 00:31:48
    the reason why he believed it wasn't
  • 00:31:49
    possible was because there is an element
  • 00:31:52
    that is speculative because it's
  • 00:31:54
    impossible for us in the metaphysically
  • 00:31:56
    certain sense to know the state of a
  • 00:31:58
    man's soul when he died because that
  • 00:31:59
    judgment is given to God alone. It's not
  • 00:32:01
    a it's not a bad argument. It's there's
  • 00:32:03
    something there's something to
  • 00:32:05
    it.
  • 00:32:06
    Continuing this opinion had already been
  • 00:32:08
    defended more before Kajitan by
  • 00:32:11
    Agugustino triumph or Augustine of
  • 00:32:14
    Ankona from and he lived in the 13th and
  • 00:32:18
    14th century in his suma on the power of
  • 00:32:20
    the church his fundamental reasoning is
  • 00:32:23
    identical to that of katan which is what
  • 00:32:25
    I just said we don't know exactly the
  • 00:32:27
    internal
  • 00:32:28
    form and I I want to say something here
  • 00:32:31
    to some of my
  • 00:32:34
    critics And some of those
  • 00:32:37
    um influencers and apologists who will
  • 00:32:41
    do things like say, "Oh, the
  • 00:32:43
    traditionalists aren't even Catholic or
  • 00:32:44
    the SSPX isn't Catholic or
  • 00:32:46
    whatever." You can't say things like
  • 00:32:49
    that because if someone's baptized and
  • 00:32:53
    professes the Catholic faith
  • 00:32:55
    openly, you can't you can't say anything
  • 00:32:58
    about what they believe inside.
  • 00:33:01
    Someone who's baptized and professes the
  • 00:33:03
    faith and attends Catholic sacraments is
  • 00:33:04
    by definition a Catholic, even if they
  • 00:33:06
    don't attend the sacraments and they're
  • 00:33:07
    bad. You know, you could be a mass
  • 00:33:10
    murderer who hasn't gone to mass in 20
  • 00:33:12
    years and you're baptizing confirmed and
  • 00:33:15
    you've never denied the faith. You don't
  • 00:33:17
    belong to another church or something
  • 00:33:19
    like that. You're just a terrible human
  • 00:33:20
    being. You're still Catholic and you are
  • 00:33:22
    part of the Catholic Church even if a
  • 00:33:24
    dead member because of the mortal sin.
  • 00:33:26
    You can't say other people aren't
  • 00:33:28
    Catholic. No one has the right to do
  • 00:33:29
    that in the declarative sense unless
  • 00:33:32
    there's something that's obvious that
  • 00:33:34
    proves that they're
  • 00:33:36
    not. Even if we take into account, let's
  • 00:33:38
    let's just say we agree with some of the
  • 00:33:40
    state of a contests who say they can
  • 00:33:42
    prove the manifest heresy of a pope or
  • 00:33:44
    something. Fine. But
  • 00:33:48
    uh you can't just say this about regular
  • 00:33:49
    people. You can't do it, especially if
  • 00:33:51
    you've never talked to them. It's it's
  • 00:33:53
    very sinful what a lot of these men are
  • 00:33:54
    doing online and it's very dangerous uh
  • 00:33:57
    for their souls but
  • 00:33:59
    whatever. Since Vatican 2, some
  • 00:34:01
    consilier theologians have adopted this
  • 00:34:04
    anti-infalibist
  • 00:34:05
    position. So that's really important
  • 00:34:07
    here. Some consiliar theologians. So
  • 00:34:10
    what's been interesting is I have been
  • 00:34:14
    you know accused of all these things of
  • 00:34:15
    rad whatever. The funny thing is is that
  • 00:34:18
    by a lot of people who defend the church
  • 00:34:20
    and against traditionalists so to speak.
  • 00:34:22
    The funny thing is is that there's a lot
  • 00:34:24
    of postconsil theologians who are in
  • 00:34:26
    high ranking positions right now in
  • 00:34:28
    theological departments etc. who argue
  • 00:34:32
    that canonizations are not
  • 00:34:36
    infallible. Some have alleged
  • 00:34:38
    difficulties of an historical nature to
  • 00:34:40
    call in question the infallibility of
  • 00:34:43
    canonizations.
  • 00:34:45
    The opinion, the opinion defended by
  • 00:34:47
    Augustina Vancona and Kagatan was
  • 00:34:49
    recently reprised by Father Daniel Ols.
  • 00:34:51
    Now this is about 20 years ago because
  • 00:34:53
    this article is already 10 years old um
  • 00:34:55
    from the order of preachers a professor
  • 00:34:57
    at the Pontipical University of the
  • 00:34:59
    Angelicum and a relator for the
  • 00:35:01
    congregation for the causes of saints in
  • 00:35:03
    a study on the theological basis for the
  • 00:35:05
    cultist of saints. Let's look at his
  • 00:35:07
    footnote here because there's some
  • 00:35:09
    information. And this man is a is a
  • 00:35:11
    high-ranking theologian who is his job
  • 00:35:13
    is to talk about canonizations
  • 00:35:15
    officially from the church. And he's a
  • 00:35:16
    consilior theologian meaning he's not a
  • 00:35:18
    not part of some traditionalist
  • 00:35:21
    order. Um here it is number
  • 00:35:25
    11. And this is from his paper and it's
  • 00:35:27
    called
  • 00:35:34
    fundamentum theological and and from
  • 00:35:36
    Rome 2002. This is pages 1 to 54. So if
  • 00:35:39
    you can read Italian, go get that
  • 00:35:41
    work. This is a summary of his statement
  • 00:35:44
    there. Hypothesizing an error on the
  • 00:35:46
    part of the church in the canonization
  • 00:35:48
    of a non-existent or even a damned
  • 00:35:50
    person. Father Ols affirms that this
  • 00:35:53
    would not present any drawbacks for the
  • 00:35:56
    faith. Um since infallibility is
  • 00:35:59
    necessarily only if the error necessary
  • 00:36:02
    only if the error would be harmful to
  • 00:36:03
    faith. Canonizations do not require it.
  • 00:36:06
    In effect, there is a disadvantage for
  • 00:36:08
    the faith if the church's error in a
  • 00:36:10
    canonization were to induce the faithful
  • 00:36:12
    to a practical profession of either
  • 00:36:13
    heresy or immorality. But this condition
  • 00:36:16
    does not occur since the practice of the
  • 00:36:18
    faithful influenced by canonization
  • 00:36:20
    precends from the existence and the
  • 00:36:22
    glorification of the canonized saint. In
  • 00:36:25
    case of error, the personal conviction
  • 00:36:27
    of the faithful would be a sufficient
  • 00:36:28
    basis for their devotion. So basically
  • 00:36:31
    what does this mean?
  • 00:36:34
    This means that this man is is arguing a
  • 00:36:38
    priori as a fact that canonizations are
  • 00:36:41
    not infallible and that it's a good
  • 00:36:42
    thing that they're not infallible
  • 00:36:44
    because there could be a mistake made
  • 00:36:46
    and we wouldn't say the church has
  • 00:36:48
    infallibly led the church the we
  • 00:36:50
    wouldn't say the church has infallibly
  • 00:36:51
    led people into error because that would
  • 00:36:53
    be against
  • 00:36:54
    infallibility. Uh lastly, Monsenor Bruno
  • 00:36:58
    Gardini in an article published in
  • 00:37:00
    Divinitas drew up an assessment of the
  • 00:37:03
    controversy over the subject. The study
  • 00:37:05
    revived the issue in so far as it takes
  • 00:37:07
    into account the various reactions
  • 00:37:08
    prompted by the recent canonizations of
  • 00:37:10
    John Paul II and uh Gardadini is a big
  • 00:37:14
    deal theologian in the official sense in
  • 00:37:16
    Rome historically in the last 20 30
  • 00:37:18
    years by the
  • 00:37:20
    way and the end of that article by him
  • 00:37:22
    presents a series of objections contrary
  • 00:37:24
    to infallibility. So let's just
  • 00:37:26
    summarize
  • 00:37:27
    here. It hasn't been officially defined.
  • 00:37:30
    There is dispute about whether it's even
  • 00:37:31
    possible by bigname
  • 00:37:34
    theologians. Even Thomas Aquin even
  • 00:37:36
    Thomas Aquinus who firmly believed
  • 00:37:37
    canonizations were infallible said it's
  • 00:37:39
    of pious belief. You can discuss it and
  • 00:37:42
    you can even be employed in Rome in
  • 00:37:44
    today's church not just as a rad from
  • 00:37:47
    the SSPX or whatever some idiot like me
  • 00:37:50
    on the
  • 00:37:51
    internet and you have not sinned in
  • 00:37:54
    doing so and no one has the right to
  • 00:37:56
    tell anybody that they
  • 00:38:00
    have. He continues following St. Thomas
  • 00:38:03
    the great majority of canonists and
  • 00:38:05
    theologians defend the thesis of the
  • 00:38:07
    infallibility of
  • 00:38:08
    canonizations. Let us remark that the
  • 00:38:10
    proposed question is very precise. This
  • 00:38:13
    is important too. St. Thomas does not
  • 00:38:15
    ask if the pope is infallible when he
  • 00:38:17
    canonizes a
  • 00:38:19
    saint. The focus of his questioning is
  • 00:38:21
    to know whether all the saints who have
  • 00:38:23
    been canonized by the church are in
  • 00:38:24
    glory or if some of them may be in hell.
  • 00:38:27
    This way of asking the question already
  • 00:38:29
    affects the
  • 00:38:31
    answer. So for St. Thomas canonization
  • 00:38:34
    calls for infallibility not in the first
  • 00:38:36
    place as a disciplinary
  • 00:38:38
    law but as the profession of a truth
  • 00:38:40
    that is virtually revealed. This does
  • 00:38:42
    not exclude the other two aspects the
  • 00:38:44
    example of the saint's life and the
  • 00:38:45
    prescribed cultist. So this is the
  • 00:38:47
    genius of St.
  • 00:38:49
    Thomas because Thomas would have known
  • 00:38:51
    that it wasn't defined and he is
  • 00:38:54
    concerned with infallibility in the
  • 00:38:56
    sense of only whether or not the person
  • 00:38:58
    who is called a saint is in heaven or
  • 00:39:00
    not. That's as far as he seems to go
  • 00:39:01
    with it.
  • 00:39:05
    And that doesn't actually
  • 00:39:07
    affect those who disagree and disagree
  • 00:39:10
    with him isn't the right word because
  • 00:39:12
    almost nobody disagreed with him and
  • 00:39:13
    almost no tradition traditionalist would
  • 00:39:15
    disagree with Thomas in this if we are
  • 00:39:18
    talking about the context wherein he was
  • 00:39:20
    discussing it which we'll get
  • 00:39:22
    into but his his uh focus of
  • 00:39:26
    infallibility is not about whether or
  • 00:39:28
    not the person is demonstrative of
  • 00:39:30
    heroic virtue. So for the canonization
  • 00:39:32
    process as such, he's basically saying
  • 00:39:35
    the infallibility is kind of a low bar
  • 00:39:37
    or a baseline that the church is not
  • 00:39:38
    going to say so and so is a saint when
  • 00:39:39
    he's actually in
  • 00:39:41
    hell. That actually doesn't affect
  • 00:39:43
    traditionalists because for example uh
  • 00:39:47
    you know pick uh whatever someone who's
  • 00:39:48
    a who's a saint from after Vatican 2 who
  • 00:39:51
    has a dubious uh uh you know a dubious
  • 00:39:55
    uh a dubious uh
  • 00:39:58
    holiness. I have no problem believing,
  • 00:40:01
    you know, let's take a pope like Paul
  • 00:40:03
    the 6. I don't think Paul V 6 was a very
  • 00:40:05
    good pope. I think he was a really,
  • 00:40:06
    really, really, really, really bad pope.
  • 00:40:08
    And I wrote about that a lot in my book,
  • 00:40:09
    What Happened to Catholicism. A lot of
  • 00:40:11
    his stuff people don't know about.
  • 00:40:14
    Um, that being said, he was the pope and
  • 00:40:16
    he died with his sacraments and he has a
  • 00:40:18
    bazillion people praying for him and I
  • 00:40:21
    don't think he didn't have the faith. I
  • 00:40:23
    have no problem believing that he is in
  • 00:40:25
    heaven. I mean, was he devoted to the
  • 00:40:27
    scapular? you know, did he pray the
  • 00:40:29
    rosary every day? What are the promises
  • 00:40:31
    attached to that? You know, be released
  • 00:40:33
    from purgatory by Saturday or whatever.
  • 00:40:35
    I mean, I So, even even at Thomas when
  • 00:40:37
    assessing infallibility,
  • 00:40:39
    uh, it's it's about whether or not we
  • 00:40:42
    would be led to believe someone in hell
  • 00:40:43
    is in heaven. And that's kind of as far
  • 00:40:46
    as the certainty
  • 00:40:48
    goes. So, very interesting.
  • 00:40:52
    Father Father Glaze continues, "But
  • 00:40:54
    there is an order among the three
  • 00:40:55
    judgments the pope makes when he
  • 00:40:57
    canonizes a saint. The first judgment
  • 00:40:59
    bears upon a theoretical fact and states
  • 00:41:02
    that a deceased person preserved to the
  • 00:41:04
    end in the heroic exercise of
  • 00:41:06
    supernatural virtue and is at present
  • 00:41:09
    glorified in eternal beatitude."
  • 00:41:11
    Theoretical is important. This goes back
  • 00:41:13
    to Kajitan. Uh we actually can't know
  • 00:41:16
    with infallible certainty in a human
  • 00:41:18
    sense how someone was on the inside when
  • 00:41:20
    they died.
  • 00:41:23
    So all we can do is look at all possible
  • 00:41:25
    evidence and come to a
  • 00:41:27
    conclusion. The second judgment gives
  • 00:41:29
    the heroic virtues practiced during the
  • 00:41:31
    canonized person's lifetime to the whole
  • 00:41:33
    church as a model to imitate. So not
  • 00:41:35
    only are we sure that they preserve to
  • 00:41:36
    the end, which again your grandmother
  • 00:41:38
    could have done and hopefully she did or
  • 00:41:41
    will do or maybe you're a grandmother
  • 00:41:43
    and you'll do it
  • 00:41:45
    yourself. That's one part. But then as
  • 00:41:48
    far as hey, are we going to put this up
  • 00:41:49
    as a model to the church? That's a
  • 00:41:52
    different story. And the third judgment
  • 00:41:54
    is a precept that imposes public
  • 00:41:56
    veneration of the saint on the
  • 00:41:58
    church. Canonization gives the heroic
  • 00:42:01
    virtues of the saint as a model and
  • 00:42:03
    makes his cultist obligatory, but it
  • 00:42:05
    assumes the fact of the saint's
  • 00:42:06
    glorification. Benedict the 14th, and he
  • 00:42:10
    was the the most influential pope and
  • 00:42:11
    and and pushing forth this notion of
  • 00:42:13
    infallibility and canonizations.
  • 00:42:15
    I believe he's the one who centralized
  • 00:42:17
    the
  • 00:42:18
    process who quotes and adopts these
  • 00:42:20
    reflections of St. Thomas considers that
  • 00:42:22
    in the last analysis the judgment of
  • 00:42:24
    canonization rests upon a statement of a
  • 00:42:26
    speculative truth deduced from
  • 00:42:29
    revelation. It remains to prove that
  • 00:42:31
    this three-fold judgment is infallible.
  • 00:42:33
    To do so, we do not have at our
  • 00:42:35
    disposition any argument of the supreme
  • 00:42:37
    teaching authority for the infallible
  • 00:42:40
    fallibility of canonizations as been
  • 00:42:41
    defined as sorry for it has not been
  • 00:42:44
    defined as a dogma. Again, it hasn't
  • 00:42:46
    been defined, so we don't have anything
  • 00:42:47
    to go off of there. St. Thomas limits
  • 00:42:50
    himself to giving what would be the
  • 00:42:51
    equivalent of an argument from
  • 00:42:53
    authority, a reductio at absurdum. That
  • 00:42:56
    doesn't mean that it's absurd. It's a
  • 00:42:58
    philosophical way of arguing, which is,
  • 00:43:00
    if you will, the authority of the first
  • 00:43:02
    principles of reason and of logic. There
  • 00:43:05
    are two reductions. Denial of the
  • 00:43:07
    infallibility of canonization would
  • 00:43:09
    incur an unlikely two-fold detriment.
  • 00:43:12
    one in the practical order and the other
  • 00:43:14
    in the speculative order. The first
  • 00:43:16
    reductio at absurdum on the practical
  • 00:43:19
    level. If canonization were not
  • 00:43:21
    infallible, it might happen that the
  • 00:43:23
    faithful would venerate a sinner as a
  • 00:43:25
    saint. Those who had known him in his
  • 00:43:27
    lifetime would be led to believe on the
  • 00:43:29
    church's authority that his sinful state
  • 00:43:31
    was not in reality what it was. But that
  • 00:43:34
    would result in confounding virtue and
  • 00:43:36
    vice in the minds of the faithful, and
  • 00:43:37
    this would be an error deletterious to
  • 00:43:39
    the church. The second reduction at
  • 00:43:42
    absurdum is on the theoretical level.
  • 00:43:45
    St. Augustine says that if there were an
  • 00:43:47
    error in the teaching of divine
  • 00:43:48
    revelation consigned to the scriptures,
  • 00:43:50
    faith would be deprived of its
  • 00:43:51
    foundation. But just as our faith is
  • 00:43:53
    based on the teachings of sacred
  • 00:43:55
    scripture, it is also based on the
  • 00:43:57
    teachings of the universal church.
  • 00:43:58
    Hence, if an error were found in the
  • 00:44:01
    teachings of the universal church, our
  • 00:44:02
    faith would likewise be deprived of its
  • 00:44:05
    foundation. Now, God cannot deprive the
  • 00:44:07
    faith of its foundation. Hence, like the
  • 00:44:09
    teaching of sacred scripture, the
  • 00:44:11
    teachings of the universal church,
  • 00:44:12
    including canonization, must be
  • 00:44:15
    infallible. Dominic Banez completes this
  • 00:44:18
    argument by specifying that if one
  • 00:44:21
    affirms the possibility of error in the
  • 00:44:23
    canonization of saints, the church
  • 00:44:26
    militant would be scandalized in its
  • 00:44:30
    morals. Its profession of faith would be
  • 00:44:32
    made suspect, and the church militant in
  • 00:44:34
    heaven would be insulted.
  • 00:44:40
    That's
  • 00:44:42
    interesting. So again, these are the
  • 00:44:43
    strongest arguments possible in favor of
  • 00:44:46
    the canonization of saints being
  • 00:44:52
    infallible. To corroborate these
  • 00:44:55
    defensive
  • 00:44:56
    arguments, St. Thomas then uses an
  • 00:44:58
    argument of theological
  • 00:45:01
    reason. The judgment of canonization is
  • 00:45:03
    a judgment of the pope in a matter that
  • 00:45:05
    implies a certain profession of faith.
  • 00:45:07
    Since to venerate a saint and imitate
  • 00:45:09
    his virtues is to say implicitly that
  • 00:45:11
    one believes he has attained the glory
  • 00:45:12
    of
  • 00:45:13
    heaven. Now in these matters that touch
  • 00:45:16
    upon the profession of faith, the pope's
  • 00:45:18
    judgment is infallible because of God's
  • 00:45:20
    promise. The judgment of canonization is
  • 00:45:23
    hence infallible. That's the
  • 00:45:26
    argument. It is at this point useful to
  • 00:45:28
    turn to clarifications given by John of
  • 00:45:31
    St. Thomas in order to
  • 00:45:33
    understand why the divine assistance is
  • 00:45:35
    here required in
  • 00:45:39
    particular. The judgment of canonization
  • 00:45:41
    can be understood as a conclusion
  • 00:45:43
    resulting from two
  • 00:45:46
    premises. The first is a formally
  • 00:45:48
    revealed conditional. Whoever preserves
  • 00:45:50
    to the end in the heroic exercise of
  • 00:45:52
    supernatural virtues obtains an eternal
  • 00:45:55
    recompense in glory. The second is a
  • 00:45:58
    probable fact detested by human
  • 00:46:00
    testimony. Such uh one of the faithful
  • 00:46:03
    did pres persevere to the end in the
  • 00:46:05
    heroic exercise of the supernatural
  • 00:46:07
    virtue. So it follows that we know that
  • 00:46:10
    it's formally
  • 00:46:12
    revealed meaning we know for certain
  • 00:46:15
    that if you preserve to the end you go
  • 00:46:18
    to heaven and therefore it's based on
  • 00:46:21
    probability after this based on the
  • 00:46:23
    testimony. This is how this process
  • 00:46:24
    works.
  • 00:46:28
    The conclusion that flows from these two
  • 00:46:30
    premises is thus obtained by means of
  • 00:46:32
    testimony and that is why it does not
  • 00:46:33
    flow from a real absolute compelling
  • 00:46:37
    uh scientific demonstration. There
  • 00:46:40
    always is a level of speculation. This
  • 00:46:42
    is why the process has to be beyond
  • 00:46:46
    doubt. The judgment of canonization
  • 00:46:49
    involves a line of argumentation which
  • 00:46:52
    the classical legicians would have
  • 00:46:53
    considered as a probable. We find there
  • 00:46:57
    what we find there what must normally be
  • 00:46:59
    proved in every theological reasoning
  • 00:47:02
    since the proposition stated in the
  • 00:47:05
    conclusion in this case is linked albeit
  • 00:47:09
    indirectly to a truth of
  • 00:47:12
    faith. This link is only
  • 00:47:16
    indirect for between the truth formally
  • 00:47:18
    revealed and the conclusion intervenes
  • 00:47:20
    the mediation of a truth that uh the
  • 00:47:22
    certitude of which is not that of
  • 00:47:25
    faith. Here's the important and again
  • 00:47:27
    remember
  • 00:47:29
    this in in
  • 00:47:32
    general since we are dealing with
  • 00:47:34
    speculation about the state of a man's
  • 00:47:36
    soul when he
  • 00:47:38
    dies there is always going to be an
  • 00:47:40
    indirect not direct relationship between
  • 00:47:43
    what we believe as a matter of faith and
  • 00:47:45
    what we profess about a Catholic as a
  • 00:47:47
    matter of about a saint as a matter of
  • 00:47:50
    faith and this is why the process needs
  • 00:47:54
    to remove all possible doubt out from
  • 00:47:57
    this in order for us to say we can be
  • 00:48:00
    certain of the divine assistance here in
  • 00:48:02
    the sense of
  • 00:48:08
    afallibility.
  • 00:48:09
    Continuing, though only indirect, the
  • 00:48:11
    link exists and the conclusion is rooted
  • 00:48:13
    despite everything in a formal and
  • 00:48:14
    explicit profession of faith. The
  • 00:48:16
    difference that leads one to say that
  • 00:48:18
    this argument is only probable is that
  • 00:48:21
    to establish a theological conclusion,
  • 00:48:23
    one reasons from an evident and certain
  • 00:48:26
    proposition of reason, whereas to
  • 00:48:28
    establish the judgment of a
  • 00:48:29
    canonization, one reasons from
  • 00:48:31
    testimonies. This is why divine
  • 00:48:33
    assistance is necessary precisely at the
  • 00:48:36
    level of the discernment of the
  • 00:48:37
    testimonies. Infallibility cannot
  • 00:48:40
    accompany an act which one appeals to
  • 00:48:43
    conting in which one appeals to
  • 00:48:45
    contingency and of which the certitude
  • 00:48:47
    remains only
  • 00:48:49
    probable. One could object that if
  • 00:48:51
    canonization is considered as
  • 00:48:53
    infallible, it is placed on the same
  • 00:48:55
    level as solemn
  • 00:48:57
    exa definitions which seems
  • 00:49:00
    inconceivable.
  • 00:49:01
    Benedict the 14th answers with all of
  • 00:49:03
    the most assured theological tradition
  • 00:49:06
    that such assimilation is on the
  • 00:49:09
    contrary in the order of things. So
  • 00:49:11
    basically the argument here is that
  • 00:49:14
    because we're not dealing with
  • 00:49:16
    revelation, we're dealing with someone
  • 00:49:18
    who is a human being who we have
  • 00:49:21
    relative certainty about. To say that
  • 00:49:23
    it's like defining something as if we're
  • 00:49:25
    defining a dogma or the pope is defining
  • 00:49:27
    a dogma, that's not really possible. And
  • 00:49:29
    this is where the infallibility of it
  • 00:49:31
    tends to get
  • 00:49:34
    disputed. Certainly one cannot
  • 00:49:37
    univocally reduce canonization to an
  • 00:49:39
    infallible dogmatic
  • 00:49:41
    definition. Um so it can't be infallible
  • 00:49:45
    in the same way even if it were to be it
  • 00:49:48
    would not be in the same way that sort
  • 00:49:49
    of the definition of the immaculate
  • 00:49:50
    conception would be for example. But one
  • 00:49:54
    may
  • 00:49:56
    nonetheless one may nonetheless
  • 00:50:00
    um consider that the act of the
  • 00:50:02
    infallible solemn magisterium happens in
  • 00:50:05
    anal analogical analogically various
  • 00:50:09
    ways. So an act of the pope having as
  • 00:50:12
    its end the observation conservation of
  • 00:50:15
    the common good of the entire church is
  • 00:50:16
    an act of infallible definition. That
  • 00:50:19
    would be the argument there.
  • 00:50:22
    Now the pope conserves the common good
  • 00:50:24
    of the whole church not only when he
  • 00:50:25
    acts strictly as supreme doctrine
  • 00:50:27
    teaching but also when he acts more
  • 00:50:28
    broadly as supreme pastor in
  • 00:50:30
    governing. The teaching of the doctor
  • 00:50:32
    does not exhaust all the activity of the
  • 00:50:34
    pastor. And it is incumbent on the
  • 00:50:37
    pastor to make the laws that provide for
  • 00:50:39
    the common good of the whole church. As
  • 00:50:41
    such these laws do not express formally
  • 00:50:42
    revealed truth but in so far as they are
  • 00:50:45
    given for the good of the unity of faith
  • 00:50:48
    these are analoges of an infallible
  • 00:50:50
    definition. So it's infall the idea is
  • 00:50:52
    that it's basically infallible by way of
  • 00:50:54
    of an
  • 00:50:58
    analogy and father glaze says let us add
  • 00:51:01
    one additional reason to justify this
  • 00:51:03
    analogy again he's trying to
  • 00:51:05
    prove the strongest from the strongest
  • 00:51:08
    arguments possible the thesis that
  • 00:51:11
    canonizations are
  • 00:51:13
    infallible as he says we have shown
  • 00:51:15
    above based on St. Thomas and his
  • 00:51:17
    commentators that if canonization is in
  • 00:51:18
    consequence a model and a law, it is
  • 00:51:21
    formally and foremost immediate
  • 00:51:23
    profession of faith, one could already
  • 00:51:25
    rightly assimilate it to a
  • 00:51:27
    definition. Canonization would be
  • 00:51:29
    reduced could be reduced to the exercise
  • 00:51:31
    of the infallible and personal solemn
  • 00:51:33
    magisterium of the sovereign pontiff as
  • 00:51:35
    its secondary object. Among other
  • 00:51:38
    authors, Father Salvi cites several
  • 00:51:40
    examples in which one sees that the
  • 00:51:42
    terms employed by Pope Pius the 11th and
  • 00:51:45
    12th express without the least doubt
  • 00:51:47
    their explicit intention to exercise a
  • 00:51:49
    solemn infallible
  • 00:51:51
    act. Archbishop Lev would often say that
  • 00:51:54
    Pope St. Pius V had canonized the right
  • 00:51:57
    of mass. He meant thereby to signify the
  • 00:52:00
    infallibility of lurggical laws by
  • 00:52:03
    analogy with that of
  • 00:52:04
    canonizations. and he thused the latter
  • 00:52:07
    as very probably equivalent to a
  • 00:52:09
    personal act of the Pope's solemn
  • 00:52:12
    magisterium. Now, I'm going to jump over
  • 00:52:14
    back to this work of John Lamont for a
  • 00:52:16
    little bit of context here about this
  • 00:52:19
    act by the Pope of
  • 00:52:21
    canonizing. And
  • 00:52:24
    um this is where the free preview is
  • 00:52:26
    going to end. Now, we're going to do
  • 00:52:29
    that on the other side of the payw wall.
  • 00:52:31
    So, you can watch it now by signing up
  • 00:52:34
    underneath or you can wait a week, 10
  • 00:52:36
    days, whatever, and see the rest of it.
  • 00:52:38
    I'll see you on the other side.
  • 00:52:44
    [Music]
Etiquetas
  • canonization
  • infallibility
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  • beatification
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