The impending beatification of John Paul II will no doubt cause many questions among non-Catholics as to what this beatification is, and might reinforce many of them in their errors and misconceptions about this beautiful Catholic institution of beatification and canonisation.
I’d like here to give some very short explanations in bullet points, in the hope that in the coming months some non-Catholics may end up here and get some benefit from them and that Catholics may get some points to give explanations if and when required.
1) Everyone who is in paradise is a saint. Everyone. Angels are saints, the Holy Innocents are saints, etc.
2) Normally we cannot know whether someone is in Paradise. When the neighbour dies we know that he is either in hell, or in purgatory, or in paradise. Purgatory is widely believed to be the most frequent occurrence at death, but no one really knows. In Catholicism, individual certainty of someone’s destination is a sin of presumption, unless one believes one’s own private revelation (say: an apparition); indirectly, he can draw a big amount of confidence from the truth of a credible revelation to someone else (say: Saint Padre Pio’s well-known hours-long mystical vision of Pope Pius XII in Heaven on the day of his death). ” I believe that John Lennon is in Paradise because he wrote such beautiful music” does not qualify.
3) Catholic theology says that those in purgatory cannot effect intercessory prayer for those on earth, but those on earth can do the same for the souls in purgatory; on the other hand the saints can pray and intercede for those on earth, but not for those in purgatory. Notice the “circle” of prayer here, with saints being able only to help those on earth, who themselves are the only ones who can help those in purgatory. In this way there is a beautiful solidarity, a chain of love or if you prefer a “prayer cooperative”. This common destiny and common purpose uniting every good Catholic (souls in hell aren’t catholic, and can’t be helped) is called by the Church “communion of saints”.
4) As a consequence, a Catholic will need some clues to know those to whom he can pray for intercession knowing that they will actually hear their prayer and be able to intercede for them. He can obviously ask Christ or the Blessed Virgin directly, but the beauty of the communion of saints is in the mutual giving and receiving help like members of a loving family. Therefore, one may prefer to ask a person particularly dear to him to help him and to intercede for him by Christ. In order to do so, he’d be helped if he knew, instead of hoped, that the relevant person is really a saint, that is, is really in heaven. Mind, though, that no Catholic is forbidden to ask for the intercession of someone of whom he thinks that he is very probably in heaven.
5) God helps this system of “prayer cooperative” by making known that the one or the other actually is in heaven. He does so by linking a miracle to this person. With one miracle one can be declared Blessed, with two he can be declared a Saint. Notice that here the “s” is capitalised. Whether the miracle has occurred is decided – after an always careful and generally lengthy process – by a Vatican “ministry”, the Congregation for the Causes of Saints.
6) Whilst the miracle is God’s choice, the decision whether to declare the beatification or sainthood is the Pope’s choice and it is an eminently political one. A Pope might think a canonisation dangerous or politically not convenient (eg. because it could spark a wave of persecutions, as in Thomas More’s case; or a wave of slandering, as it is probably the case by Pope Pius XII), or he might not be persuaded himself that the work of the congregation was really good, that is: that the person is really in paradise. He cannot “kill” the process though, merely let things rest.
7) One day, a Pope decides that the moment has come and a man or woman is ready to be declared Saint. His decision is inspired in the sense that God takes care that a Pope does not make mistakes in this matter*. In the last centuries, this process was very slow and people canonised were people who had lived a couple of centuries before, but there always were exceptions. The late Pope John Paul II was himself of the opinion that canonisations (and beatifications, comes to that) of recently deceased people were the best choice, because their memory is still well alive among the faithful. This was the thinking followed in the first thirteen centuries or so, with some canonisations being really, really fast (think of St. Francis: death on the 3 October 1226; canonisation on the 16th July 1228).
8) Coming back to 6), the beatifications or canonisations of particularly popular people have always been relatively uncomplicated, whilst those pertaining to politically sensitive people have been, or are being, slower. But be assured that Thomas More and Pope Pius XII do not care in the least for that. There is no race to be canonised first and the speed of canonisation is no indication whatsoever of the “ranking” among saints. This is important in order to understand that calls of “santo subito”, particularly when angry or expressing a demand rather than a wish, are not really Catholic and are more suitable to football stadiums.
9) Once a Pope has taken his decision about a canonisation, every Catholic is bound by it*. A Catholic rejoices for every canonisation not only because of the happy news, but because he knows that many people will be drawn to Christ through the canonisation of the person they love.
The reasons for a fast-track for John Paul II are now evident. The sainthood of the man is uncontroversial among everyone except the most severe sedevacantists; his popularity makes of such a beatification a great weapon in the Church’s hands; his beatification helps to shift the accent from the political aspects of his pontificate (which many don’t like, yours truly included) to the towering spiritual dimension of the person.
It is not – and it can never be – about “giving precedence to celebrities”; it is about recognising that:
a) The Pope seems to believe that God wants hom to know that the man is in Paradise, and
b) the Pope doesn’t see any political obstacle to his declaring so in front of all Christianity.
This is as simple as that. It doesn’t mean that one only becomes blessed if he is a celebrity. It doesn’t mean that only famous people are said to go to heaven. It doesn’t mean that “Church celebrities” get special favours compared to those whose beatification has not been declared and emphatically it does not mean that, between two saints, the one is “more of a saint” that has been canonised or beatified.
* the matter is slightly different with the beatification. With it, the Church merely declares that it is “worthy of belief” that the person in question is in heaven. There is, though, no obligation for every Catholic to feel bound by this.
Mark O’Shea has an article about the canonisation of Non-Catholics, whereby a reader asks him whether the Church should not canonise C.S. Lewis (not a Catholic but a valiant fighter for Christianity throughout).
O’Shea’s answer is basically that the Church should not canonise non-Catholics because this would – irrespectively of the good life and intention of the person in question – downplay the very important difference between those who have the Truth and those who haven’t.
In my eyes, there is another important observation which should be made: in order to canonise someone, the Church needs miracles. Unless I am mistaken, She needs two of them for a non martyr and one for a martyr. Miracles show the will of God in the matter. No miracles, no will of God, no canonisation even if one went to Paradise with the limo.
Now this should introduce an important consideration: how is it that there are no miracles attributed to obviously saintly Protestants? Please let us again remember what the Church says about miracles, that they occur so that God may give us certainty that the person in question is in Heaven. Now, it would appear that God wants to give us proof that a lot of Catholics went to Heaven, but doesn’t want to give us the same guarantee about Protestants.
If he wanted, he would inspire Christians (not necessarily Catholics) to pray for a saintly person’s intercession (some Anglicans do it; Episcopalians might do it) and then He would allow miracles linked with this person to happen. And then the Episcopalians or Anglicans would be able to boast of their own great saints, of the Anglican Padre Pios so to speak and claim that evidently one way is as good to arrive at destination as the other. This just doesn’t happen and whilst I do not doubt that the Anglicans have their own catalogue of “saints”, I doubt that anyone of them would pass the standard demanded of the Catholic ones.
This doesn’t mean that many Protestant are not in Heaven of course; but it certainly means that entrance into Paradise through the window (or the back door) is something God doesn’t want to put a great stress on.
There is only one Church. It is the one of St. Francis, of St. Dominic, of St. Teresa of Avila, of St. Catherine of Sienna, of Padre Pio, of all Her great heroes.
God has shown to us that those great man to whom inexplicable events are linked are invariably Catholic. This happens for a reason and if you ask me it is nothing to do with what the Church should or should not do, because the Church doesn’t create the process.
It has to do with what God wants.
God wants you to be a Catholic.