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The Canonization Crisis – Part II

See Part I HERE

Can a Canonization Be Based on Dubiously-Miraculous “Miracles”?
Tomorrow, October 14, Pope Bergoglio, having already authorized Holy Communion for public adulterers and declared the death penalty immoral—flatly contradicting bimillennial Church teaching and practice in both cases—will declare that both Paul VI and Oscar Romero are saints the universal Church must venerate as such. Yet Paul VI unleashed an unprecedented liturgical debacle and the post-conciliar revolution in general, over which he spent the rest of his life weeping and wringing his hands while faith and discipline rapidly collapsed all around him. Whereas Romero, a complex figure one cannot honestly call a Marxist, was not assassinated on account of hatred of the Faith as such, but rather on account of his public agitation against the government of El Salvador, then in the midst of a civil war with Marxist revolutionaries. Nor has it ever been determined with certainty which side of the conflict was responsible for his murder, for which no one has ever been prosecuted or even identified definitively as a suspect.
What are we to make of these imminent canonizations—the latest in the output of what the press mocks as the “saint factory” put into operation by John Paul II? In considering this question, it would be opportune to conclude the two-part series I began here, venturing the opinion of a layman who cannot see how the infallibility of canonizations can be anything but dependent upon the integrity of the investigative process that precedes the papal canonization decree.
In Part I, I noted the decisive role the divine testimony of miracles plays in canonization. I quoted the Catholic scholar Donald S. Prudlo, an expert on the history of canonizations, who observed that because “the problem of canonizing unworthy figures came up repeatedly” with local canonizations by bishops, once Rome had assumed control over canonizations in the late 12th century, “the papacy to institute[d] all manner of safeguards to ensure veracity and holiness, such as lengthy investigations of life and miracles.” In that regard Prudlo cites Pope Innocent III (r. 1198-1216), who declared in his historic Bull canonizing Homobonus of Cremona that “Two things are necessary for one who is publicly venerated as a saint in the Church militant: the power of signs, namely works of piety in life and the sign of miracles after death.” As Prudlo was at pains to note: “While Innocent avers that only final perseverance is absolutely necessary for sainthood simply considered, he maintains that the public veneration of such a person requires divine testimonies. Both are required for sanctity, ‘for neither are works sufficient by themselves, nor signs alone.’”
Viewing the canonizations of Paul VI and Romero under the aspect of the purported medical miracles attributed to their intercession—an indispensable element of the process as it has developed under papal authority—one cannot fail to note that, based on the information made publicly available, none of them satisfies all of the traditional criteria for verification of a miracle as a divine testimony of sanctity. Those criteria are (1) a cure that is (2) instantaneous, (3) complete, (4) lasting, and (5) scientifically inexplicable, meaning not the result of treatment or natural processes of healing but rather an event originating outside the natural order. (Once such a medical miracle is verified according to these criteria, it must further be determined that it occurred “solely through the intercession of that particular candidate for sainthood” as opposed to prayers in general or prayers to other intercessors.)
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tbswv
You will know a tree by its fruit. The "fruit" of Monitini's papacy is confusion, ambiguity, sacrilidge, and scandal. Romero is he who lives by the sword, dies by the sword. I will not venerate JPII, Paul VI, or Romero as saints just because the pope decrees it!
Prayhard
In a major way Bergie is even worse than Paula Carlini.
In better times, one could accept canonizations...