Beatification

BEATIFICATION. - Beatification is an act by which the Supreme Pontiff permits that a servant of God in some region, city, diocese, or religious family be publicly venerated with the title of blessed; and this 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 having particular lessons and the celebration of a proper Mass, or through all these privileges together, according to the provisions in the matter. It is therefore a permissive and not a preceptive cult, limited and not extended to the whole Church.

I. BEATIFICATION IN LITURGY AND IN LAW

There is a twofold b.: formal and equipollent. The second concerns ancient causes of servants of God who, before the decrees of Urban VIII, by which acts of ecclesiastical and public worship were forbidden to a person who had not been beatified or canonized by the Apostolic See, were already in possession of that worship; for these cases the procedure is extraordinary, as will be said below.

1. - In the formal b., however, the procedure follows the ordinary and regular course, the so-called de non cultu, which embraces all those causes of servants of God who never had worship. These causes begin with three processes carried out by the ordinary of the place in which the servant of God died, or spent the greater and principal part of his life, or in which the miracles occurred.

The first process concerns the search for and collection of the published and unpublished writings of the servant of God. The second aims to prove the fame of holiness, of virtues and miracles or of martyrdom, and the absence of any peremptory obstacle; 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], pp. 174-75, see the commentary 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. To them belongs jointly the task of carrying out the complete collection of the written sources relating to the life, virtues or martyrdom, ancient fame of holiness or of martyrdom, etc. The same persons must then be brought into the process as official witnesses to enumerate and describe in particular the investigations carried out, and to attest to the authenticity and the value of the individual documents or texts, which will be attached to the process either in the original or in photograph or in authenticated copy. In the third process it must be demonstrated that the servant of God was never honored with ecclesiastical and public cult.

The three aforesaid processes in one copy, which is called transunto, are sent closed and sealed to the Sacred Congregation of Rites, which attends to its opening and, according to the prescribed norms, to the public copy to serve the actors. After the examination of the writings, made by two censors who are theologians, if nothing has been found in them that is less consonant with the faith or that in any way offends the conscience of the faithful, one proceeds to the examination of the informative process concerning the fame of holiness or of martyrdom and concerning the absence of any peremptory obstacle. This discussion is carried out 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 main part of this position is constituted by the summary, in which are gathered the principal depositions of the witnesses, or the principal documents critically presented by the Historical Section. There are also inserted in it the judgments of the theological censors on the writings of the servant of God and the postulatory letters, of ecclesiastical or lay personalities, or of bodies that beseech the Holy Father for the introduction of the Cause. If the vote of the cardinals belonging to the same Sacred Congregation proves favorable, the Pope marks (by signing with his baptismal name) the so-called commission of the introduction of the cause, with which the cause passes under the full jurisdiction of the Apostolic See. The process of non-cult is then discussed; and should indications or arguments of cult emerge, the cause remains suspended, to resume its course only after every sign of cult has been removed.

At this point the cause enters a new phase, because on the part of the Sacred Congregation of Rites there are sent to the bishop who conducted the informative process the remissorial letters to instruct the apostolic process on the fame of holiness and its continuation and on the virtues and on miracles in species or on martyrdom and on its cause. In historical causes, the study of the documentation, done ex officio by the Historical Section, takes the place of the Apostolic Process.

(phot. Enc. Catt.)

A dispensation from the apostolic process on the fame of holiness may be sought if the existence of the fame of holiness is sufficiently proved by the "informative process." Once the process is completed and sent to Rome, it is joined with the informative one; 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 is recognized, it is discussed, in three successive meetings called congregations, whether the servant of God has or has not exercised the theological and cardinal virtues in a heroic degree, and, in the case of causes of martyrs, whether the martyrdom, its cause and the signs or miracles that accompanied it are established. By virtue of the CIC, can. 2101, it is forbidden to proce-

Beatissime in Christo Pater!

Sanctitatis Cisterae
obligatus fetus to the discussion of the virtues unless 50 years have elapsed since the death of the servant of God. The basis of the discussion is the positiones super virtutibus, containing the summary of all the acts of the process, the information or defense of the advocate, the objections of the promoter general of the faith and the replies of the advocate.

The first congregation, called antepreparatory, is held in the presence of the cardinal ponens or relator, in which the prelate officials and the consultors composing the Sacred Congregation of Rites give their vote. In the second congregation, called preparatory, in which the cardinals take part together with the aforesaid prelate officials and the consultors, the question of the virtues or of martyrdom is again examined in depth, also taking into account the new objections raised in the preceding session. The cardinals, having heard the votes of those present, deliberate whether or not it is possible to proceed further. If they are of the opinion that the cause is not sufficiently mature, and that difficulties still exist which have not received an adequate solution, the preparatory congregation may be repeated one or more times as necessary. When everything is 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 whether or not he should approve the heroic nature of the virtues or the truth and consistency of the martyrdom. When everything is clarified in his mind, or-

...the promulgation of the relevant decree follows, by virtue of which the servant of God is entitled to the title of venerable, which nevertheless does not entail any permission of public worship (CIC, can. 2115, § 2).

The judgment of the heroicity of the virtues requires the confirmation of miracles worked through the intercession of the servant of God (CIC, can. 2116). Two are sufficient, if the proof of the virtues has been provided by witnesses de visu in both processes, informative and apostolic, or even if the witnesses of 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 one, three miacles. In the case, moreover, that in both processes the virtues are demonstrated only by witnesses of tradition and by documents, four miracles are required (can. 2117). The discussion of these takes place in the three or more congregations, and in the same form already indicated for the discussion of the virtues. It should be noted that in the causes of martyrs, if the martyrdom and its cause are evidently established, considered both materially and formally, but miracles are lacking, the Sacred Congregation decides whether the signs suffice, and, in their absence, whether the Pontiff should be petitioned for a dispensation regarding them. For the demonstration of the miracles, as they result from the testimonies of the process, the consultors and the cardinals avail themselves of the study and judgment given by experts, chosen by the Sacred Congregation from among physicians and surgeons endowed with singular ability. At the beginning of the discussion two experts are appointed; if they agree in denying the miracle, no further proceedings are taken; if both show themselves favorable, a third expert is appointed in the course of the discussion for greater guarantee; if, however, of the first two experts one is favorable and the other contrary, two further experts are then chosen. Not infrequently it happens that the Sacred Congregation, in order to be better enlightened, entrusts the case to the competence of a most expert person.

By a provision currently in force (1949) and on trial for one year, a medical commission is established at the Sacred Congregation of Rites, whose purpose is to study the entire scientific part of the miracle. The votes of the experts are discussed by the members of the commission, whose secretary at the end makes a concluding report from the medical standpoint. This commission takes the place of the antepreparatory congregation.

Once the discussion of the miracles has been concluded favorably, the way to beatification is open. There is required, however, one last general congregation before the Pontiff to establish: "whether one may proceed with certainty to the beatification of the servant of God." This is a new argument which demonstrates how great and how much caution the Church uses in acts of such great importance. Having heard the opinion of the consultors, the prelates and the cardinals, the Supreme Pontiff, if and when he believes it appropriate, orders that the decree be published, called the decree of the Tuto. And when he has then fixed the day on which the formal beatification is to be celebrated solemnly in the Vatican Basilica, this begins with the promulgation of the apostolic brief, by which it is granted that the venerable servant of God from that day assume the title of blessed and that there be attributed to him the acts of veneration pertaining to the blessed; the image of the new blessed is then unveiled, a solemn Te Deum of thanksgiving is sung, and the pontifical Mass is then celebrated, the first act of worship toward the blessed. In the evening the Pope descends into the Vatican Basilica to venerate the new blessed.

2. - But there is also an equipollent beatification, reserved for the exceptional cases of those servants of God who, at least from one hundred years before the decree of Pope Urban VIII (1634), were in peaceful possession of a cult subsequently continued up to the present. The handling of causes of this kind, before the CIC was promulgated in the year 1917, was briefer and more rapid; for, if from the process instructed by the ordinary the existence of that ancient cult and its continuation were shown to be demonstrated, the Holy See did nothing but confirm that cult; and in this confirmation consisted the equipollent beatification. With 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 the evaluation of ancient documents takes into account the norms suggested by sound historical criticism, which cannot and must not be neglected.

In virtue, therefore, of the new dispositions the ordinary searches out the writings of the servant of God, and instructs the process on the constant fame of holiness of life and of virtues or of martyrdom and together on the cult presently rendered. The process is sent to the Sacred Congregation of Rites; and, after a severe study by the historical section, established by Pius XI on 6 Feb. 1930 within the same Sacred Congregation of Rites, the cardinals in an ordinary congregation discuss: "whether the commission of the introduction of the cause should be assigned." Once the commission has been assigned by the Pontiff, the historical section assumes the task of instructing the apostolic process on the life and virtues or martyrdom of the servant of God and on the cult, so as to ascertain its beginning and continuation, and pronounces its sentence. The positio thus prepared, with the addition of the objections of the promoter general of the faith and the replies of the advocate, is examined in an ordinary congregation which deliberates: "whether the exceptional case of the cult is so proven that one may proceed ad ulteriora." The affirmative judgment of the Sacred Congregation, if confirmed by the Pontiff, has no other value than that of proving the fact of the immemorial cult. On the basis, then, of a positio prepared by the same historical section and accompanied by the objections of the promoter general of the faith and by the replies of the advocate, one proceeds to the examination of the virtues or of the martyrdom in the three congregations, antepreparatory, preparatory and general, with the norms established for the formal beatification. If the judgment turns out favorably, it suffices that by order of the Pontiff a decree be issued on the fact of the immemorial cult and on the heroic nature of the virtues or on the martyrdom for the servant of God to be held beatified by equipollent beatification. In such a case the solemn festivities are not celebrated in the Vatican Basilica, but all those acts of public worship are granted to the blessed with which servants of God formally beatified are customarily honored. (For the historical development of the equipollent beatification: v. CULTO, CONFERMA DEL).

Carlo Salotti

II. BEATIFICATION IN HISTORY

The b., as a technical term and as a fact, exists only from the beginning of the modern era, and its entire canonical procedure originally tended without qualification toward canonization (v.). For non-martyrs it is based on three distinct pontifical decisions, but all of them ordered to secure for the conclusive definition the greatest possible certainty. Such are the declaration: 1) of the heroicity of the virtues; 2) of the reality of the miracles; 3) of the security required in order to proceed to the b. The first two declarations, as can be seen, are doctrinal in character: the last, on the other hand, is practical-legal in nature. Only after these three declarations does the Supreme Pontiff proceed to the b. That of the heroicity of the virtues is, in the final analysis, nothing other than the basic 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 due to the intercession of the servant of God entails the supernatural ratification of the first decision. If, on the other hand, it is a question of martyrs, the virtues are not examined nor is a decree concerning them issued, since it is certain that, according to Catholic doctrine, martyrdom wipes away, as a baptism of blood, every fault and restores to the martyr his original innocence: the certainty of martyrdom therefore suffices. The pontifical decisions by which canonization is then decreed add to the preceding ones only one new declaration, that of the reality of new miracles. Consequently we already have for the b. all the essential elements that will later also permit canonization. This makes clear even today that the b. originally was nothing other than an anticipation of the already established canonization, without any value of its own. Theologians unanimously agree in denying to the b. the character of pontifical infallibility: they find the reason in this, that the b. is a transitional term and tends by its very nature to perfection in canonization as the final definitive judgment. On the other hand, the whole body of canonical safeguards, if it guarantees to the procedure tending toward the b. all the rigor of possible human certainty, also guarantees to the future infallible pontifical declaration of canonization that human substratum necessary for an institution that at all times was believed to be among the greatest of the Church. The b. had its historical origin in the fact that a canonization had already been decided, but that, owing to various circumstances, it was not possible to proceed at once to the solemnity of canonization; or that around a servant of God a very popular cult rapidly developed (for example, Francis Xavier), while the cause of canonization was about to be set in motion. Meanwhile it was a most explicable thing that the interested parties pressed for some concession of a preliminary, provisional cult, always in anticipation of the canonization in view. The fact is that from Paul V onward it was customary to grant, in such a case, that the servant of God "interim beatus nuncupetur" (v. CULTO, CONFERMA DEL).

Let us give an (incomplete) list of such concessions: Paul V: 1606, Salvatore da Orta; 1618, Tommaso da Villanova and Pasquale Baylon; 1619, Francis Xavier. — Gregory XV: 1622, Peter of Alcantara. — Urban VIII, in his long reign, was generous with such concessions. Examples: 1624, Giacomo della Marca and Francis 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. gave occasion for festivities, of ever greater development, celebrated in the national Churches or those of the respective Orders in Rome and outside it, in those places for which they were granted. Finally Alexander VII in 1662 ordered that such festivities should be celebrated, for the first time, exclusively in the Vatican basilica. From that year the formal b. begin. As regards external solemnity, the last phase of the b. had been reached.

This institution of the b., always in anticipation of canonization, could not fail to meet with universal favor, and at the same time the canonical procedure itself, aiming solely and directly at canonization, had to undergo its effects. A new state of cult therefore began to take shape, really different from that owed to the canonized saint. Urban VIII, in view of cults already existing, had instituted a special canonical procedure, called that of the casus exceptus, that is to say, of a particular case, excepted from the common norms of the procedure, which was based not on an existing cult but on the fame of holiness (v. CULTO, CONFERMA DEL). Now the same Urban VIII, in 1642, ordered that for the beatified who had a special preliminary or anticipated cult, in view of canonization, a process on the cult should not be instituted, but that it should suffice to produce the brief of the b. A distinction was therefore made between cult and cult; it was a first step toward the clear differentiation between b. and canonization. The state of the beatified stood out ever more clearly as a separate thing, and, since such a state began to last not infrequently for a considerable time, the interested parties attempted, with growing intrusiveness, 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 on the honors due to the "beati nondum canonizzati," a decree substantially in force even today and which is fundamental for the liturgical distinction between blessed and saint. By now the b. was to be considered no longer as a merely interim phase, but as a state of obligatory transition to canonization. Clement IX, in 1668, decreed, consequently, that after the b. had taken place there should no longer be a return, as was still sometimes done, to the treatment of the life, the virtues or the martyrdom of the blessed, things by now defined, but that only the things that had occurred after the b. should be treated, that is, new miracles. Meanwhile, in the formulation of the doubts proposed to the Congregation of Rites on the occasion of the b., it was customary to ask, in substance, whether one could proceed tuto to canonization, or at least that the b. could be granted ad interim. Clement X finally ordered (a legal expedient, if you will, but a most eloquent one) that in the formulation of the doubt on the Tuto for the b. every reference to canonization should be omitted, and that only the doubt on the Tuto for the b. itself should be proposed. From then on the b. is, also in the formal-legal sense, a thing perfect in itself, completely detached from canonization, with a meaning of its own and proper to it. Within a hundred years, one may say, the institution of the b. had reached its full liturgical and canonical arrangement.

The first formal beatification, as was said, is that of Francis de Sales, on 8 January 1662. From then until June 1949, 185 beatifications have been celebrated in all, with a total number of 983 blesseds, of whom 819 were martyrs. Beatification is always carried out for a single blessed, with the exception 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); of such groups there are, up to today, 22. Considering the number of beatifications that occurred during the various pontificates, one finds the maximum of 41 under Pius XI; there follow Leo XIII with 29, Pius VI with 18, Pius IX with 17, 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 Francis de Sales; Benedict XIV, Camillo de Lellis; Leo XIII, John Baptist de la Salle; Pius IX, Paul of the Cross and Germaine Cousin; Pius XI, Thérèse of the Child Jesus, Robert Bellarmine, Mary Michael of the Most Holy Sacrament, Mary Bernadette Soubirous, the Martyrs of Canada, Andrew Hubert Fournet, Joan Antida Thouret, Lucy Filippini, John Bosco, Teresa Margaret Redi and Conrad of Parzham. Among the blesseds who later reached canonization, the one who had to wait the longest was Peter Arbues: 203 years (1664-1667); the shortest, Thérèse of the Child Jesus, 2 years (1923-25). Of 185 beatifications, only 80 causes have reached canonization up to today.

We give a list of the formal beatifications from 1662 to June 1949, taken from the acts of the Sacred Congregation of Rites: Alexander VII: Francis de Sales, 8 January 1662; Peter Arbues, 20 April 1664. — Clement IX: Rose of Lima, 15 April 1668. — Clement X: Pius V, 1 May 1672; John of the Cross, 21 April 1675; Francis Solano, 30 June 1675; the 19 martyrs of Gorkum, 24 November 1675. — Innocent XI: Turibius of Mogrovejo, 2 July 1679. — Clement XI: John Francis Regis, 24 May 1716. — Benedict XIII: Hyacinth Marescotti, 1 September 1726; John Prado, 24 May 1728; Fidelis of Sigmaringen, 24 March 1729; Vincent de Paul, 13 August 1729; Peter Fourier, 28 January 1730. — Clement XII: Catherine Ricci, 30 April 1732; Joseph of Leonessa, 22 June 1737. — Benedict XIV: Alexander Sauli, 23 April 1741; Camillo de Lellis, 8 April 1742; Jerome Emiliani, 29 September 1747; Joseph Calasanz, 7 August 1748; Jane Frances de Chantal, 21 November 1751; Joseph of Copertino, 24 February 1753. — Clement XIII: Gregory Barbarigo, 21 September 1761; Simon de Roxas, 12 May 1766; Bernard of Corleone, 15 May 1768. — Clement XIV: Francis Caracciolo, 10 September 1769; Paul Burali, 8 June 1772. — Pius VI: Bonaventure of Potenza, 26 November 1775; Michael de Sanctis, 2 May 1779; Mary Anne of Jesus, 25 May 1783; Lawrence of Brindisi, 2 June 1783; Joanna Mary Bonomo, 9 June 1783; Nicholas Factor, 18 May 1786; Thomas of Cori, 25 May 1786; Pacificus of San Severino, 13 August 1786; Gaspar of Bono, 10 September 1786; Nicholas Saggi, 17 September 1786; John Joseph of the Cross, 24 May 1789; Sebastian of the Apparition, 31 May 1789; Mary of the Incarnation, 15 May 1791; Andrew Hibernon, 22 May 1791; Catherine Thomas, 12 August 1792; Bernard of Offida, 25 May 1795; Leonard of Port Maurice, 19 June 1796; John de Ribera, 18 September 1796. — Pius VII: Joseph M. Tommasi, 29 September 1803; Veronica Giuliani, 4 June 1804; Francis de Geronimo, 24 May 1806; Joseph Oriol, 6 September 1806; Crispin of Viterbo, 13 September 1806; Alphonsus de' Liguori

15 September 1816; Francis Posadas, 20 September 1818; John Baptist of the Conception, 26 September 1819. - Leo XII: Julian of St. Augustine, 6 June 1825; Alphonsus Rodriguez, 12 June 1825; Hippolytus Galantini, 19 June 1825; Angelo of Acri, 28 December 1825; Victoria Mary Fornari Strada, 26 September 1828. - Gregory XVI: Sebastian Valfré, 31 August 1834; John Massias, 22 October 1837; Martin de Porres, 29 October 1837; Mary Frances of the Five Wounds, 12 November 1843. - Pius IX: Peter Claver, 21 September 1851; Paul of the Cross, 1 May 1853; John de Britto, 21 August 1853; Andrew Bobola, 30 October 1853; John Grande, 13 November 1853; Mariana of Jesus de Paredes y Flores, 20 November 1853; Germaine Cousin, 7 May 1854; John Sarkander, 6 May 1860; John Baptist de' Rossi, 13 May 1860; Benedict Joseph Labre, 20 May 1860; John Leonardi, 10 November 1861; Margaret M. Alacoque, 18 September 1864; Peter Canisius, 20 November 1864; Mary of the Angels, 14 May 1865; John Berchmans, 28 May 1865; Benedict Passionei, 10 February 1867; 205 Japanese martyrs, 6 July 1867. - Leo XIII: Alphonsus of Orozco, 12 January 1882; Charles of Sezze, 19 January 1882; Humilis of Bisignano, 26 January 1882; Louis M. Grignion de Montfort, 22 January 1888; Clement M. Hofbauer, 29 January 1888; Giles of St. Joseph, 5 February 1888; Felix of Nicosia, 12 February 1888; John Baptist de la Salle, 19 February 1888; Mary Josepha of St. Agnes, 26 February 1888; John Gabriel Perboyre, 10 November 1889; Peter Louis Chanel, 17 November 1889; Pompilius M. Pirrotti, 2 February 1890; John Juvenal Ancina, 9 February 1890; Francis Xavier M. Bianchi, 2 April 1893; Gerard Majella, 9 April 1893; Leopold of Gaiche, 16 April 1893; Anthony Baldinucci, 23 April 1893; Rudolph Acquaviva and 4 companion martyrs, 30 April 1893; Peter Sanz and 4 companion martyrs, 14 May 1893; John of Avila, 16 April 1894; Didacus Joseph of Cadiz, 23 April 1894; Bernardino Realino, 12 January 1896; Theophilus of Corte, 19 January 1896; 77 Annamite and Chinese martyrs, 27 May 1900; Mary Magdalene Martinengo, 3 June 1900; Dionysius of the Nativity and Redemptus of the Cross, martyrs, 10 June 1900; Joan de Lestonnac, 23 September 1900; Anthony Grassi, 30 September 1890; Crescentia Höss, 7 October 1900. - Pius X: Gaspar del Bufalo, 18 December 1904; Stephen Bellesini, 27 December 1904; Agathangelus and Cassian, martyrs, 1 January 1905; John Baptist Vianney, 8 January 1905; Mark Crisin and companion martyrs, 15 January 1905; Julia Billiart, 13 May 1906; Francis Gil and 7 companion martyrs, 20 May 1906; the 16 Carmelites of Compiègne, martyrs, 27 May 1906; Bonaventure of Barcelona, 10 June 1906; Mary Magdalene Postel, 17 May 1908; Madeleine Sophie Barat, 24 May 1908; Gabriel of the Sorrowful Mother, 31 May 1908; Joan of Arc, 18 April 1909; John Eudes, 25 April 1909; Stephen Theodore Guénot and 33 companion martyrs, 2 May 1909. - Benedict XV: Joseph Benedict Cottolengo, 29 April 1917; Louise de Marillac, 9 May 1920; Oliver 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: Thérèse of the Child Jesus, 29 April 1923; Michael Garicoïts, 10 May 1923; Robert Bellarmine, 13 May 1923; Anthony M. Giannelli, 19 April 1925; Vincent M. Strambi, 26 April 1925; Joseph Cafasso, 3 May 1925; 32 martyrs (nuns of various Congregations) of Orange, 10 May 1925; Mary Michael of the Most Holy Sacrament, 7 June 1925; Mary Bernadette Soubirous, 14 June 1925; John de Brébeuf and 7 companion martyrs of Canada, 21 June 1925; Lawrence Imbert and 78 companion martyrs of Korea, 5 July 1925; Andrew Hubert Fournet, 16 May 1926; Joan Antida Thouret, 23 May 1926; Bartholomea Capitanio, 30 May 1926; James Salès and William Saltamochio, martyrs, 6 June 1926; Lucy Filippini, 13 June 1926; Abba Ghebre Michael, 3 October 1926; Emmanuel Ruiz and 9 companion martyrs of Damascus, 10 October 1926; John du Lau and 190 companion martyrs of the French Revolution, 17 October 1926; John Bosco, 2 June 1929; Teresa Margaret Redi, 9 June 1929; Claude de la Colombière, 16 June 1929; Cosmas of Carboniano (Gomidas Der Iheumurgian), martyr, 23 June 1929; Francis

M. da Camporosso, 30 June 1929; John Hemersford and 135 companion English martyrs, 15 Dec. 1929; John Ogilvie, 22 Dec. 1929; Paola Frassinetti, 8 June 1930; Conrad of Parzham, 15 June 1930; Mary of St. Euphrasia (Pelletier), 30 Apr. 1933; Vincenza Gerosa, 7 May 1933; Gemma Galgani, 14 May 1933; Joseph Pignatelli, 21 May 1933; Catherine Labouré, 28 May 1933; Rocco Gonzalez and 8 companion martyrs, 28 Feb. 1934; Anthony M. Claret, 25 Feb. 1934; Peter Renatus Rogue, 10 May 1934; Jeanne Elisabeth Bichier des Ages, 13 May 1934; Maria Giuseppa Rossello, 6 Nov. 1938; Frances Xavier Cabrini, 13 Nov. 1938; Maria Domenica Mazzarello, 20 Nov. 1938. - Pius XII: Emilie de Vialar, 18 June 1939; Justin de Jacobis, 25 June 1939; Philippine Duchesne, 12 May 1940; Joaquina de Vedruna de Mas, 19 May 1940; Maria Crocifissa di Rosa, 26 May 1940; Marie Wilhelmine Emilie de Rodat, 9 June 1940; Ignatius of Laconi, 16 June 1940; Magdalena of Canossa, 7 Dec. 1941; Marie Thérèse de Soubiran, 20 Oct. 1946; Teresa Eustochio Verzeri, 27 Oct. 1946; Gregory Grassi and 28 companion martyrs in China of 1900, 24 Nov. 1946; Contardo Ferrini, 13 Apr. 1947; Maria Goretti, 27 Apr. 1947; Alix Le Clerc, 4 May 1947; Jeanne Delanoue, 9 Nov. 1947; Brother Bénilde (Pierre Romançon), 4 Apr. 1948.

The bibliography will be found at the entry: CANONIZZAZIONE. - See Pl. LXIX.

Giuseppe Löw