INFALLIBILITY AND CANONISATIONS
Please look up Papal Infallibility on Wikipedia and New Advent Catholic
Encyclopedia.
“We decree and define that Blessed Padre Pio is a saint and we inscribe in the
catalogue of saints and order that his memory be devoutly and piously
celebrated.”
This is the formula the pope uses to canonise saints.
Strangely, despite Jesus saying only a few would be saved, the pope claims no
power to know if a person is in Hell forever. If he is able to define that
somebody is a saint it should be able to do the opposite as well.
Most theologians hold that the pope is infallible, speaking without error, in
issuing a decree of canonisation. The wording of the decree is similar to that
used by the popes when they made the Immaculate Conception and the Assumption of
Mary a doctrine that Catholics are bound to accept as revealed by God.
St Thomas Aquinas said that it was to be held as a pious belief that the pope
was infallible when making saints.
Some conclude from his words that they can disagree with the belief and be good
Catholics.
But Aquinas in the absence of any decree from the Church that the pope was
infallible could have meant that it was a pious belief in the sense that it was
a revealed dogma that hadn’t been recognised fully as revealed yet. The Church
proclaimed papal infallibility in 1870 at Vatican 1. Aquinas wrote that to
honour the saints by canonisation was to profess the faith of the saints – that
is to say that if you revere St Rita as saint and exemplar you are really saying
her faith should be imitated – that canonisations were infallible. In other
words, it is infallible because it is saying that the faith and Catholic life of
the person is true and to be followed and the whole Church must do so.
Even if the pope is wrong that Padre Pio is in Heaven, then the infallibility
covers the fact that Padre Pio’s life was heroic and holy even if his death
wasn’t. He is still propagating the faith.
The idea that the decree of canonisation says only that a person is a saint or
in Heaven is wrong. There is no point in making a saint unless that person is
meant to be an exemplar for the Church. There is no need for canonisation if it
is just about finding out if somebody is in Heaven. Many Catholics are supposed
to go to Heaven after Purgatory anyway while saints go straight to Heaven
without Purgatory. You don’t need to know who is in Heaven to be able to call on
the prayers of the saints. The decree commands that the person’s MEMORY be kept
and revered which is pointless unless the person lived a heroically virtuous
life.
Strangely the Church does not proclaim beatifications to be infallible. They are
usually the last step towards canonisation though sometimes the Church will have
doubts afterwards and the person will never be canonised. Infallibility is just
strange inconsistent nonsense. Beatification is not a declaration that the
person is in Heaven but a declaration that a person is an exemplar and a model
for the Church. Canonisation ratifies this decree and makes it dogma that the
person lived a holy life and is in Heaven.
If a sinner gives his life for Christ he could be canonised for the sacrifice
cancels out all the bad he did and so he could be regarded as a hero for God and
an exemplar in the last moments of life.
If a candidate for sainthood was found to have died having being wilfully
unorthodox the canonisation will not proceed. Canonisations are regarded as
declarations that the person was orthodox to an exceptional degree in thinking
and life and faith so they are infallible. Any heresy must be minor and
accidental. Even teachings such as the ban on women priests are regarded as
infallible though there is no decree to prove it for they were held true by the
whole Church in the past. So it is concluded that a saint accepted by the whole
Church must be a true saint.
Theologians believe in infallible teachings that are de fide credenda such as
when the pope used the extraordinary magisterium or teaching authority to
proclaim that Mary was conceived without sin. Teachings which are equally
infallible but which are de fide tendenda are not proclaimed this way but are
infallible because the whole Church believes them and they are the constant
authorised tradition of the Church. They are safe from error for the Church
believes that Christ promised the Church would never be led by error as a whole.
The declaration that somebody is in Heaven or was very holy and so is a saint
would be de fide tendenda and so is infallible.
The declaration that the person’s faith as distinct from the person is the true
faith which is implicit in canonisation decrees would be de fide credenda. It is
like saying, “The beliefs of this person are from God and true and reflect the
spirit of the holy Church.” It is not about the person but about the person’s
beliefs.
It follows then that Catholic doctrines which are de fide tendenda such as the
ban on birth control and women priests become de fide credenda when a saint is
made for the saint is to believe in these bans.
Rome never revokes canonisations even when a saint is found out to be a fake
after canonisation. People have been canonised when the Church knew they were
bad eggs.
Canonisations certainly disprove the infallibility of the Church and papal
infallibility.