Beatification

BEATIFICAZIONE. — B. is an act by which the Supreme Pontiff permits a servant of God, in some region, city, diocese, or religious family, to be publicly venerated with the title of blessed; this may be done either through the celebration of a feast day in his honor, or through his commemoration in the divine offices, or through the recitation of the office and celebration of the Mass de Communi, or through the recitation of an office containing particular lessons and the celebration of the proper Mass, or through all these privileges together, according to the provisions established for the purpose. It is therefore a permissive, not preceptive, cult, limited and not extended to the whole Church.

I. BEATIFICATION IN THE LITURGY AND IN LAW

There are two forms of beatification: formal and equipollent. The latter concerns ancient causes of Servants of God who, before the decrees of Urban VIII, by which ecclesiastical and public acts of worship were prohibited for anyone who had not been beatified or canonized by the Apostolic See, were already in possession of such worship; in these cases, proceedings follow an extraordinary course, as will be explained below.

1. — In formal beatification, by contrast, the procedure follows the ordinary and regular course, the so-called de non cultu, which encompasses all those causes of Servants of God who never had a cult. These causes are initiated with three processes conducted by the Ordinary of the place where the Servant of God died, or where he spent the greater and principal part of his life, or where the miracles occurred.

The first process concerns the investigation and collection of the published and unpublished writings of the Servant of God. The second seeks to establish the reputation for holiness, virtue, and miracles, or martyrdom, and the absence of any peremptory impediment; this process is called informative. When the causes are historical, it is necessary, according to the norms published by the S. Congregation of Rites on 4 Jan. 1939 (cf. AAS, 31 [1939],

BEATIFICAZIONE — Postulatory letter of Luigi XIII for the beatification of the venerable Caterina da Genova (16 prim. 1634). Vatican City, archive of the Sacred Congregation of Rites.

pp. 174–75, see the commentary on it by J. Jaroš, in Apollinaris, 12 [1939], pp. 451–59) that the ordinary constitute a commission of at least three persons of proven competence in historical studies and archival research. It is their collective responsibility to carry out the complete collection of written sources relating to the life, virtues or martyrdom, ancient reputation for sanctity or martyrdom, and so forth. They must then be summoned in the process as witnesses ex officio, in order specifically to enumerate and describe the investigations undertaken, and to attest to the authenticity and value of the individual documents or texts, which will be attached to the process either in the original, in photographic form, or as authenticated copies. In the third process it must be demonstrated that the servant of God was never honored with ecclesiastical and public worship.

The three aforementioned processes, in a single copy known as the transunto, are sent closed and sealed to the Sacred Congregation of Rites, which arranges for their opening and, in accordance with the prescribed norms, for the public copy to be used by the plaintiffs. After the examination of the writings, carried out by two theological censors, if nothing is found in them that is contrary to the faith or in any way offensive to the consciences of the faithful, the examination proceeds of the informative process concerning the reputation for sanctity or martyrdom and the absence of any peremptory obstacle. This discussion is conducted on the basis of the Positio super introductione Causae, prepared by the advocate in recent causes, and ex officio by the Historical Section in historical causes. The principal part of this position consists of the summary, in which the principal depositions of the witnesses are collected, or the principal documents critically presented by the Historical Section. The judgments of the theological censors concerning the writings of the servant of God are also inserted, together with postulatory letters from ecclesiastical or lay dignitaries, or from institutions, imploring the Holy Father to introduce the Cause. If the vote of the cardinals belonging to the same Sacred Congregation is favorable, the Pope signs (with his baptismal name) the so-called commission for the introduction of the cause, by which the cause passes under the full jurisdiction of the Apostolic See. The process concerning the absence of worship is then discussed; and should indications or evidence of worship emerge, the cause remains suspended, to resume its course only after every sign of worship has been removed.

At this point the cause enters a new phase, because the Sacred Congregation of Rites sends to the bishop who conducted the informative process the remissorial letters for instituting the apostolic process concerning the reputation for sanctity and its continuation, and concerning the virtues and miracles in particular, or concerning the martyrdom and its cause. In historical causes, the study of the documentation, carried out ex officio by the Historical Section, takes the place of the Apostolic Process.

Dispensation from the apostolic process concerning the fame of holiness may be requested if, from the “informative process,” the existence of the fame of holiness has been sufficiently proved. Once the process has been completed and sent to Rome, it is joined to the informative process; and the validity of both is examined, that is, whether the norms established by the CIC have been observed. Once the validity of the processes has been recognized, it is discussed, in three successive sessions called congregations, whether or not the servant of God exercised the theological and cardinal virtues to a heroic degree and, in the case of causes concerning martyrs, whether the martyrdom, its cause, and the signs or miracles that accompanied it have been established. By virtue of the CIC, can. 2101, it is forbidden to proce-

dina the promulgation of the relevant decree, by virtue of which the servant of God receives the title of venerable, which nevertheless entails no permission for public worship (CIC, can. 2115, § 2).

The judgment concerning the heroic nature of the virtues requires confirmation of the miracles worked through the intercession of the servant of God (CIC, can. 2116). Two are sufficient if the proof of the virtues has been furnished by witnesses de visu in both processes, informative and apostolic, or even if the witnesses in the apostolic process are at least de auditu a videntibus. If the proof of the virtues is derived from witnesses de visu in the informative process and de auditu auditus in the apostolic process, three mi-

Beatifisme in Christo Pater!

(phot. Enc. Catt.)
BEATIFICAZIONE — Postulatory letter of Emperor Franz Joseph for the b. of the ven. Clemente Maria Hofbauer, Redemptorist (7 Apr. 1865) — Vatican City, archive of the Sacred Congregation of Rites.

to proceed to the discussion of the virtues unless 50 years have elapsed since the death of the servant of God. The basis of the discussion consists of the positiones super virtutibus, containing a summary of all the procedural acts, the advocate’s information or defense, the objections of the promoter general of the faith, and the advocate’s replies.

The first congregation, called antepreparatory, is held in the presence of the cardinal ponent or relator, at which the official prelates and consultors belonging to the S. Congregation of Rites cast their votes. In the second congregation, called preparatory, in which the cardinals participate together with the aforementioned official prelates and consultors, the question of the virtues or martyrdom is examined in greater depth, also taking into account the new objections raised in the preceding session. Having heard the votes of those present, the cardinals deliberate whether or not it is possible to proceed further. If they are of the opinion that the cause is not yet sufficiently mature and that difficulties still remain which have not received an adequate solution, the preparatory congregation may be repeated one or more times as necessity requires. When everything has been clarified, the general congregation is held in the presence of the Pontiff, who, having heard the votes of the entire assembly, takes time to reflect on whether or not he should approve the heroic nature of the virtues or the truth and substance of the martyrdom. When everything has been clarified in his mind, he orders—

miracles. If, moreover, in both processes the virtues are demonstrated solely by witnesses of tradition and by documents, four miracles are required (can. 2117). Their discussion takes place in three or more congregations, and in the same manner already indicated for the discussion of the virtues. It should be noted that in the causes of martyrs, if the martyrdom and its cause, considered both materially and formally, are evidently established, but miracles are lacking, the S. Congregation decides whether the signs suffice and, in their absence, whether the Pontiff should be petitioned for a dispensation from them. For the demonstration of the miracles, as they emerge from the procedural testimonies, the consultors and cardinals make use of the study and judgment provided by experts selected by the S. Congregation from among physicians and surgeons endowed with exceptional competence. At the beginning of the discussion, two experts are appointed; if they agree in denying the miracle, no further proceedings take place; if both express a favorable opinion, a third expert is appointed during the course of the discussion as an additional safeguard; if, however, of the first two experts one is favorable and the other opposed, two further experts are subsequently chosen. It not infrequently happens that the S. Con-

gregation, in order to be better informed, entrusts the case to the expertise of a highly distinguished specialist.

By a provision currently in force (1949), and experimentally for one year, a medical commission has been established at the S. Congregation of Rites, whose purpose is to study the entire scientific aspect of the miracle. The experts’ opinions are discussed by the members of the commission, whose secretary ultimately prepares a concluding report from the medical standpoint. This commission takes the place of the antepreparatory congregation.

Once the discussion of the miracles has ended favorably, the way is open to b. Nevertheless, one final general congregation before the Pontiff is required in order to establish: «whether it may safely proceed to the b. of the servant of God». This is a further indication of the great caution the Church exercises in acts of such importance. Having heard the opinion of the consultors, prelates, and cardinals, the Supreme Pontiff, if and when he deems appropriate, orders that the decree called Tuto be published. And when he has set the day on which the formal b. is to be solemnly celebrated in the Vatican basilica, it begins with the promulgation of the apostolic brief by which it is granted that, from that day onward, the venerable servant of God shall bear the title of blessed and shall be accorded the acts of veneration due to the blessed; the image of the newly beatified is then unveiled, a solemn Te Deum of thanksgiving is sung, and the pontifical Mass is celebrated, the first act of worship offered to the blessed. In the evening the Pope descends into the Vatican basilica to venerate the new blessed.

2. — There is also an equivalent b., reserved for the exceptional cases of those servants of God who, at least one hundred years before the decree of Pope Urban VIII (1634), were in peaceful possession of a cult that has continued to the present day. Before the CIC was promulgated in 1917, the handling of causes of this kind was shorter and more rapid; for, if the process conducted by the ordinary demonstrated the existence of that ancient cult and its continuation, the Holy See did no more than confirm the cult, and this confirmation constituted the equivalent b. Under the Code now in force, the procedure is longer, but it offers greater guarantees of security and demonstrates the prudence of the Roman Church, which, in evaluating ancient documents, takes account of the norms suggested by sound historical criticism, norms that cannot and must not be neglected.

By virtue, therefore, of the new provisions, the ordinary searches through the writings of the servant of God and conducts a process concerning the constant reputation for holiness of his life and virtues or of his martyrdom, and at the same time concerning the cult currently rendered to him. The process is sent to the S. Congregation of Rites; and, following a rigorous study by the historical section, established by Pius XI on 6 Feb. 1930 within the same S. Congregation of Rites, the cardinals, in an ordinary congregation, discuss: «whether the commission for the introduction of the cause should be signed». Once the commission has been signed by the Pontiff, the historical section undertakes the task of conducting the apostolic process concerning the life and virtues or martyrdom of the servant of God and concerning the cult, so as to ascertain its beginning and continuation, and it delivers its judgment. The position thus prepared, with the addition of the objections of the promoter general of the faith and the advocate’s replies, is examined in an ordinary congregation, which deliberates: «whether the exceptional case of the cult has been proved to such an extent that it may proceed ad ulteriora». The affirmative judgment of the S. Congregation, if confirmed by the Pontiff, has no other value than that of proving the fact of the immemorial cult. Then, on the basis of a position prepared by the same historical section and accompanied by the objections of the promoter

general of the faith and the advocate’s replies, the virtues or martyrdom are examined in the three congregations—antepreparatory, preparatory, and general—according to the norms established for the formal b. If the judgment is favorable, it suffices for a decree to be issued by order of the Pontiff concerning the fact of the immemorial cult and the heroic nature of the virtues or the martyrdom for the servant of God to be considered beatified by equivalent b. In this case, no solemn celebrations are held in the Vatican basilica; rather, the blessed is granted all those acts of public worship with which servants of God formally beatified are customarily honored. (For the historical development of the equivalent b.: V. CULTO, CONFERMA DEL).

II. THE B. IN HISTORY. — The b., as a technical term and as a fact, has existed only since the beginning of the modern age, and its entire canonical procedure originally tended unequivocally toward canonization (see). For non-martyrs, it rests upon three distinct papal decisions, all ordered to ensure the greatest possible certainty for the final definition. These are the declarations: 1) of the heroic nature of the virtues; 2) of the reality of the miracles; 3) of the safety of proceeding to the b. The first two declarations, as can be seen, are doctrinal in character; the last, on the other hand, is practical and juridical in nature. Only after these three declarations does the Supreme Pontiff proceed to the b. The declaration of the heroic nature of the virtues is, in the final analysis, nothing other than the foundational declaration for the future canonization. From this moment it is certain that that servant of God deserves to be proposed to the Christian people as a model of the ideal of Christian holiness. The declaration of the reality of the miracles attributed to the intercession of the servant of God entails the supernatural ratification of the first decision. If, on the other hand, martyrs are concerned, the virtues are not examined and no decree concerning them is issued, since, according to Catholic doctrine, it is certain that martyrdom, as a baptism of blood, erases every fault and restores to the martyr his original innocence: certainty of martyrdom is therefore sufficient. The papal decisions by which canonization will subsequently be decreed add only one new declaration to the preceding ones, namely, that of the reality of new miracles. Consequently, all the essential elements that will later also permit canonization are already present in the b. This still shows today that the b. was originally nothing other than an anticipation of the already established canonization, without a value of its own. The theologians unanimously agree in denying the b. the character of papal infallibility: they find the reason for this in the fact that the b. is a transitional stage and by its nature tends toward the perfection of canonization as the ultimate and definitive judgment. Moreover, the whole body of canonical safeguards, while guaranteeing to the procedure directed toward the b. all the rigor of possible human certainty, also guarantees to the future infallible papal declaration of canonization that necessary human substratum for an institution that was always held to be among the Church’s highest principles.

The b. historically originated from the fact that a canonization had already been decided upon, but that, for various circumstances, it was not possible to proceed immediately to the solemnity of canonization; or else from the fact that a very popular cult rapidly developed around a servant of God (for example, Francesco Saverio), while the cause of canonization was about to begin. In the meantime, it was entirely understandable that the interested parties should press for some preliminary, provisional concession of worship, always in anticipation of the intended canonization. The fact is that from Paolo V onward it was customary, in such cases, to grant that the servant of God «interim beatus nuncupetur» (v. CULTO, CONFERMA DEL).

We give an (incomplete) list of such concessions: Paolo V: 1606, Salvatore da Orta; 1618, Tommaso da Villanova and Pasquale Baylon; 1619, Francesco Saverio. — Gregorio XV: 1622, Pietro di Alcantara. — Urbano VIII, during his long pontificate, was generous with such concessions. Examples: 1624, Giacomo della Marca and Francesco Borgia; 1625, Andrea Avellino and Felice da Cantalice; 1626, Maria Maddalena de' Pazzi; 1629, Gaetano da Thiene; 1630, Giovanni di Dio; 1643, Giosafat Kunciewicz, martyr of the union. These b. occasions gave rise to celebrations of ever greater scope, held in the national churches or those of the respective Orders in Rome and elsewhere, in the places for which they had been granted. Finally, in 1662, Alessandro VII ordered that such celebrations should be held, for the first time, exclusively in the Vatican basilica. The formal b. begin in that year. As regards external solemnity, the final stage of the b. had been reached.

This institution of the b., always in anticipation of canonization, could not fail to meet with universal favor; at the same time, the canonical procedure itself, directed solely and directly toward canonization, necessarily had to feel its effects. A new status of worship therefore began to take shape, genuinely different from that due to a canonized saint. Urbano VIII, with regard to already existing cults, had established a special canonical procedure, called that of the casus exceptus, that is, of a particular case excepted from the common rules of procedure, which was based not upon an existing cult but upon a reputation for holiness (v. CULTO, CONFERMA DEL). Now Urbano VIII himself, in 1642, ordered that, for those beatified who had a special preliminary or anticipatory cult in view of canonization, no process concerning the cult should be instituted, but that it should suffice to produce the brief of b. A distinction was thus made between one cult and another; it was a first step toward the clear differentiation between b. and canonization. The status of the beatified was becoming increasingly distinct as something separate; and since this status began not infrequently to last for a considerable time, the interested parties attempted, with growing insistence, to increase and broaden the limited cult of the blessed, bringing it ever closer to the universal cult of the canonized. Two severe repressions followed: in 1652 it was declared that the indults of b. could not be exceeded by anyone, and in 1659 the celebrated decree was issued concerning the honors due to the «beati nondum canonizzati», a decree substantially still in force today and fundamental to the liturgical distinction between the blessed and the saint. By this point the b. had to be regarded no longer as merely an interim phase, but as a state of transition obligatory for canonization. Clemente IX consequently decreed, in 1668, that after the b. had taken place, one should no longer return, as was still sometimes done, to the treatment of the life, virtues, or martyrdom of the blessed—matters by then defined—but should deal only with matters arising after the b., namely, the new miracles. Meanwhile, in formulating the doubts submitted to the Congregation of Rites on the occasion of the b., it was customary to ask, in substance, whether it was possible to proceed tuto to canonization, or at least whether the b. could be granted ad interim. Clemente X finally ordered—a juridical expedient, if one wishes, but a highly eloquent one—that in formulating the doubt concerning the Tuto for the b., every reference to canonization should be omitted, and that only the doubt concerning the Tuto for the b. itself should be proposed. From then on, the b. was, even in the formal-juridical sense, a thing perfect in itself, completely detached from canonization, with an original and proper significance of its own. Within a hundred years, one may say, the institution of the b. had reached its full liturgical and canonical form.

The first formal beatification, as was said, was that of Francesco di Sales, on 8 January 1662. From then until June 1949, a total of 185 beatifications have been celebrated, with an overall number of 983 blessed, of whom 819 were martyrs. Beatification is always carried out for a single blessed person, except in the case of martyrs, who are also beatified in groups (when the date is the same or close; or when the country or place of death is the same); up to the present, there have been 22 such groups. Considering the number of beatifications that took place during the various pontificates, the maximum is found under Pius XI, with 41; followed by Leo XIII with 29, Pius VI with 18, Pius IX with 17, and Pius X with 15; Pius XII has so far celebrated 16. The other popes remain far behind. There were also rare cases in which the same pope canonized someone whom he had already beatified. Alexander VII beatified and canonized Francesco di Sales; Benedict XIV, Camillo de Lellis; Leo XIII, Giovanni Battista de la Salle; Pius IX, Paolo della Croce and Germana Cousin; Pius XI, Teresa del Bambino Gesù, Roberto Bellarmino, Maria Michela del S.mo Sacramento, Maria Bernarda Soubirous, the Martyrs of Canada, Andrea Uberto Fournet, Giovanna Antida Thouret, Lucia Filippini, Giovanni Bosco, Teresa Margherita Redi, and Corrado da Parzham. Among the blessed who later attained canonization, the one who had to wait the longest was Pietro Arbues: 203 years (1664–1867); the shortest interval was that of Teresa del Bambino Gesù, 2 years (1923–25). Of 185 beatifications, only 80 causes had reached canonization up to the present.

We give a list of the formal beatifications from 1662 to June 1949, drawn from the acts of the S. Congregation of Rites: Alexander VII: Francesco di Sales, 8 January 1662; Pietro Arbues, 20 April 1664. — Clement IX: Rosa da Lima, 15 April 1668. — Clement X: Pio V, 1 May 1672; Giovanni della Croce, 21 April 1675; Francesco Solano, 30 June 1675; the 19 martyrs of Gorkum, 24 November 1675. — Innocent XI: Turibio di Mogrovejo, 2 July 1679. — Clement XI: Giovanni Francesco Regis, 24 May 1716. — Benedict XIII: Giacinta Mirescotti, 1 September 1726; Giovanni Prado, 24 May 1728; Fedele da Sigmaringa, 24 March 1729; Vincenzo de' Paoli, 13 August 1729; Pietro Fourier, 28 January 1730. — Clement XII: Caterina Ricci, 30 April 1732; Giuseppe da Leonessa, 22 June 1737. — Benedict XIV: Alessandro Sauli, 23 April 1741; Camillo de Lellis, 8 April 1742; Girolamo Emiliani, 29 September 1747; Giuseppe Calasanzio, 7 August 1748; Giovanna Francesca di Chantal, 21 November 1751; Giuseppe da Copertino, 24 February 1753. — Clement XIII: Gregorio Barbarigo, 21 September 1761; Simone de Roxas, 12 May 1766; Bernardo da Corleone, 15 May 1768. — Clement XIV: Francesco Caracciolo, 10 September 1769; Paolo Burali, 8 June 1772. — Pius VI: Bonaventura da Potenza, 26 November 1775; Michele de Sanctis, 2 May 1779; Maria Anna di Gesù, 25 May 1783; Lorenzo da Brindisi, 2 June 1783; Giovanna Maria Bonomo, 9 June 1783; Nicola Fattore, 18 May 1786; Tommaso da Cori, 25 May 1786; Pacifico da S. Severino, 13 August 1786; Gaspare di Bono, 10 September 1786; Nicola Saggi, 17 September 1786; Giovanni Giuseppe della Croce, 24 May 1789; Sebastiano dell'Apparizione, 31 May 1789; Maria dell'Incarnazione, 15 May 1791; Andrea Hibernon, 22 May 1791; Caterina Thomas, 12 August 1792; Bernardo da Offida, 25 May 1795; Leonardo da Porto Maurizio, 19 June 1796; Giovanni de Ribera, 18 September 1796. — Pius VII: Giuseppe M. Tommasi, 29 September 1803; Veronica Giuliani, 4 June 1804; Francesco de Geronimo, 24 May 1806; Giuseppe Oriol, 6 September 1806; Crispino da Viterbo, 13 September 1806; Alfonso de' Liguori, 15 September 1816; Francesco Posadas, 20 September 1818; Giovanni Battista della Concezione, 26 September 1819. — Leo XII: Giuliano di sant'Agostino, 6 June 1825; Alfonso Rodriguez, 12 June 1825; Ippolito Galantini, 19 June 1825; Angelo da Acri, 28 December 1825; Vittoria Maria Fornari Strada, 26 September 1828. — Gregory XVI: Sebastiano Valfré, 31 August 1834; Giovanni Massias, 22 October 1837; Martino de Porres, 29 October 1837; Maria Francesca delle Cinque Piaghe, 12 November 1843. — Pius IX: Pietro Claver, 21 September 1851; Paolo della Croce, 1 May 1853; Giovanni de Britto, 21 August 1853; Andrea Bobola, 30 October 1853; Giovanni Grande, 13 November 1853; Marianna di Gesù de Paredes y Flores, 20 November 1853; Germana Cousin, 7 May 1854; Giovanni Sarcander, 6 May 1860; Giovanni Battista de' Rossi, 13 May 1860; Benedetto Giuseppe Labre, 20 May 1860; Giovanni Leonardi, 10 November 1861; Margherita M. Alacoque, 18 September 1864; Pietro Canisio, 20 November 1864; Maria degli Angeli, 14 May 1865; Giovanni Berchmans, 28 May 1865; Benedetto Passionei, 10 February 1867; 205 Japanese martyrs, 6 July 1867. — Leo XIII: Alfonso da Orozco, 12 January 1882; Carlo da Sezze, 19 January 1882; Umile da Bisignano, 26 January 1882; Luigi M. Grignion di Montfort, 22 January 1888; Clemente M. Hofbauer, 29 January 1888; Egidio di s. Giuseppe, 5 February 1888; Felice da Nicosia, 12 February 1888; Giovanni Battista de la Salle, 19 February 1888; Maria Giuseppa di s. Agnese, 26 February 1888; Giovanni Gabriele Perboyre, 10 November 1889; Pietro Luigi Chanel, 17 November 1889; Pompilio M. Pirroni, 2 February 1890; Giovanni Giovenale Ancina, 9 February 1890; Francesco Saverio M. Bianchi, 2 April 1893; Gerardo Maiella, 9 April 1893; Leopoldo da Gaiche, 16 April 1893; Antonio Baldinucci, 23 April 1893; Rodolfo Acquaviva and 4 companion martyrs, 30 April 1893; Pietro Sanz and 4 companion martyrs, 14 May 1893; Giovanni d'Avila, 16 April 1894; Diego Giuseppe da Cadice, 23 April 1894; Bernardino Realino, 12 January 1896; Teofilo da Corte, 19 January 1896; 77 Amamite and Chinese martyrs, 27 May 1900; Maria Maddalena Martinengo, 3 June 1900; Dionigio della Natività and Redento della Croce, martyrs, 10 June 1900; Giovanna de Lestonnac, 23 September 1900; Antonio Grassi, 30 September 1890; Crescenza Höss, 7 October 1900. — Pius X: Gaspare del Bufalo, 18 December 1904; Stefano Bellesini, 27 December 1904; Agatangelo and Cassiano, martyrs, 1 January 1905; Giovanni Battista Vianney, 8 January 1905; Marco Crisino and companion martyrs, 15 January 1905; Giulia Billiart, 13 May 1906; Francesco Gil and 7 companion martyrs, 20 May 1906; the 16 Carmelite nuns of Compiègne, martyrs, 27 May 1906; Bonaventura da Barcelona, 10 June 1906; Maria Maddalena Postel, 17 May 1908; Maddalena Sofia Barat, 24 May 1908; Gabriele dell'Addolorata, 31 May 1908; Giovanna d'Arco, 18 April 1909; Giovanni Eudes, 25 April 1909; Stefano Teodoro Guénot and 33 companion martyrs, 2 May 1909. — Benedict XV: Giuseppe Benedetto Cottolengo, 29 April 1917; Luisa de Marillac, 9 May 1920; Oliviero Plunkett, 23 May 1920; Anna Maria Taigi, 30 May 1920; 22 martyrs of Uganda, 6 June 1920; 4 martyrs of Cambrai and 11 of Valenciennes, 13 June 1920. — Pius XI: Teresa del Bambin Gesù, 29 April 1923; Michele Garicots, 10 May 1923; Roberto Bellarmino, 13 May 1923; Antonio M. Giannelli, 19 April 1925; Vincenzo M. Strambi, 26 April 1925; Giuseppe Cafasso, 3 May 1925; 32 martyrs (nuns of various Congregations) of Orange, 10 May 1925; Maria Michela del S.mo Sacramento, 7 June 1925; Maria Bernarda Soubirous, 14 June 1925; Giovanni de Brébeuf and 7 companion martyrs of Canada, 21 June 1925; Lorenzo Imbert and 78 companion martyrs of Korea, 5 July 1925; Andrea Uberto Fournet, 16 May 1926; Giovanna Antida Thouret, 23 May 1926; Bartolomea Capitanio, 30 May 1926; Giacomo Salès and Guglielmo Saltamochio, martyrs, 6 June 1926; Lucia Filippini, 13 June 1926; Abba Ghebre Michele, 3 October 1926; Emanuele Ruiz and 9 companion martyrs of Damascus, 10 October 1926; Giovanni du Lau and 190 companion martyrs of the French Revolution, 17 October 1926; Giovanni Bosco, 2 June 1929; Teresa Margherita Redi, 9 June 1929; Claudio de la Colombière, 16 June 1929; Cosma da Carboniano (Gomidas Der Iheumurgian), martyr, 23 June 1929; Francesco

M. da Camporosso, 30 June 1929; Giovanni Hemersford and 135 English companions, martyrs, 15 Dec. 1929; Giovanni Ogilvie, 22 Dec. 1929; Paola Frassinetti, 8 June 1930; Corrado da Parsham, 15 June 1930; Maria di s. Eufrasia (Pelletier), 30 Apr. 1933; Vincenza Gerosa, 7 May 1933; Gemma Galgani, 14 May 1933; Giuseppe Pignatelli, 21 May 1933; Caterina Labouré, 28 May 1933; Rocco Gonzalez and 8 companion martyrs, 28 Feb. 1934; Antonio M. Claret, 25 Feb. 1934; Pietro Renato Rogue, 10 May 1934; Giovanna Elisabetta Bichier des Ages, 13 May 1934; Maria Giuseppa Rossello, 6 Nov. 1938; Francesca Saverio Cabrini, 13 Nov. 1938; Maria Domenica Mazzarello, 20 Nov. 1938. — Pio XII: Emilia de Vialar, 18 June 1939; Giustino de Jacobis, 25 June 1939; Filipina Duchesne, 12 May 1940; Gioacchina de Vedruna de Mas, 19 May 1940; Maria Crocifissa di Rosa, 26 May 1940; Maria Guglielmina Emilia de Rodat, 9 June 1940; Ignazio da Laconi, 16 June 1940; Maddalena di Canossa, 7 Dec. 1941; Maria Teresa di Soubiran, 20 Oct. 1946; Teresa Eustochio Verzeri, 27 Oct. 1946; Gregorio Grassi and 28 companion martyrs in China in 1900, 24 Nov. 1946; Contardo Ferrini, 13 Apr. 1947; Maria Goretti, 27 Apr. 1947; Alessia Le Clerc, 4 May 1947; Giovanna Delanoue, 9 Nov. 1947; Fratel Benildo (Pietro Romançon), 4 Apr. 1948.

The bibliography will be found under the entry: CANONIZZAZIONE. — Vedi Tav. LXIX. Giuseppe Löw