Chapter Six

VENERATION OF THE SAINTS AND BEATI  

Principles

208. The cult of the Saints, especially of the martyrs, is an ancient ecclesial phenomenon, that is rooted in the Scriptures (cf. Act 7, 54-60; Acts 6, 9-11; 7, 9-17) and the practise of the Church of the first half of the second century ⁽²⁶⁵⁾. Both Eastern and Western Churches have always venerated the Saints. The Church has strenuously defended and explicitated the theological basis of this cult, especially since the rise of protetantism and its objections to certain aspects of the traditional veneration of the Saints. The connection between the cult of the Saints and the doctrine of the Church has also been clearly illustrated. The cultic expressions, both liturgical and devotional, of the veneration have always be carefully disciplined by the Church, which has always stressed the exemplary testimony to genuine Christian life given by these illustrious disciples of the Lord.

209. When treating of the Liturgical Year, Sacrosanctum Concilium effectively illustrates this ecclesial reality and the significance of the veneration of the Saints and Beati: “The Church has always included in the annual cycle memorial days of the martyrs and other saints. Raised up to perfection by the manifold grace of God and already in possession of eternal salvation, they sing God’s perfect praise in heaven and pray for us. By celebrating their anniversaries, the Church proclaims the achievement of the paschal mystery in the saints who have suffered and who have been glorified with Christ. She proposes them to the faithful as examples who draw all men to the Father through Christ, and through their merits she begs God’s favours” ⁽²⁶⁶⁾.

210 A correct understanding of the Church’s doctrine on the Saints is only possible in the wider context of the articles of faith concerning:

·         the “One, Holy Catholic and Apostolic Church” ⁽²⁶⁷⁾, Holy because of the presence in the Church of “Jesus Christ who, with the Father and the Holy Spirit, is proclaimed as the “sole Holy One” ⁽²⁶⁸⁾; because of the incessant action of the Spirit of holiness ⁽²⁶⁹⁾; and because the Church has been given the necessary means of sanctification. While the Church does have sinners in her midst, she “is endowed already with a sanctity which is real though imperfect” ⁽²⁷⁰⁾; she is “the Holy People of God” ⁽²⁷¹⁾, whose members, according to Scripture, are called “Saints” (cf. Acts 9, 13; 1 Cor 6, 1; 16,1).

·         the “communion of Saints” ⁽²⁷²⁾ through which the Church in heaven, the Church awaiting purification “in the state of Purgatory” ⁽²⁷³⁾, and the pilgrim Church on earth share “in the same love of God and neighbour” ⁽²⁷⁴⁾. Indeed, all who are in Christ and posses his Spirit make up a single Church and are united in him.

·         the doctrine of the sole mediation of Christ (cf. 1 Tim 2, 3), which does not, however, exclude subordinate mediations, which must always be understood in relation to the all embracing mediation of Christ ⁽²⁷⁵⁾.

211. The doctrine of the Church and her Liturgy, propose the Saints and Beati who already contemplate in the “clarity of His unity and trinity” ⁽²⁷⁶⁾ to the faithful because they are:

·         historical witnesses to the universal vocation to holiness; as eminent fruit of the redemption of Christ, they are a poof and record that God calls his children to the perfection of Christ (cf. Ef 4, 13; Col 1, 28), in all times and among all nations, and from the most varied socio-cultural conditions and states of life;

·         illustrious disciples of Christ and therefore models of evangelical life ⁽²⁷⁷⁾; the church recognises the heroicness of their virtues in the canonization process and recommends them as models for the faithful;

·         citizens of the heavenly Jerusalem who ceaselessly sing the glory and mercy of God; the Paschal passage from this world to the Father has already been accomplished in them;

·         intercessors and friends of the faithful who are still on the earthly pilgrimage, because the Saints, already enraptured by the happiness of God, know the needs of their brothers and sisters and accompany them on their pilgrim journey with their prayers and protection;

·         patrons of the Local Churches, of which they were founders (St. Eusebius of Vercelli) or illustrious Pastors (St. Ambrose of Milan); patrons of nations: apostles of their conversion to the Christian faith (St Thomas and St. Bartholomew in India) or expressions of national identity ( St. Patrick in the case of Ireland); of corporations and professions (St. Omobono for tailors); in particular circumstances - in childbirth (St. Anne, St. Raimondo Nonato), in death (St. Joseph) - or to obtain specific graces (St. Lucy for the recovery of eyesight) etc..

In thanksgiving to God the Father, the Church professes all this when she proclaims “You give us an example to follow in the lives of your Saints, assistance by their intercession, and a bond of fraternal love in the communion of grace” ⁽²⁷⁸⁾.

212. The ultimate object of veneration of the Saints is the glory of God and the sanctification of man by conforming one’s life fully to the divine will and by imitating the virtue of those who were preeminent disciples of the Lord.

Catechesis and other forms of doctrinal instruction should therefore make known to the faithful that: our relationship with the Saints must be seen in the light of the faith and should not obscure the “cultus latriae due to God the Father through Christ in the Holy Spirit, but intensify it”; “true cult of the Saints consists not so much in the multiplication of external acts but in intensification of active charity”, which translates into commitment to the Christian life ⁽²⁷⁹⁾.

Holy Angels

213. With the clear and sober language of catechesis, the Church teaches that “the existence of the spiritual, non-corporeal beings that Sacred Scripture usually calls ‘angels’ is a truth of faith. The witness of Scripture is as clear as the unanimity of Tradition” ⁽²⁸⁰⁾.

Tradition regards the angels as messengers of God, “potent executives of his commands, and ready at the sound of his words” (Ps 103, 20. They serve his salvific plan, and are “sent to serve those who will inherit salvation” (Hb 1, 14).

214. The faithful are well aware of the numerous interventions of angels in the New and Old Covenants. They closed the gates of the earthly paradise (cf. Gen 3,24), they saved Hagar and her child Ishmael (cf. Gen 21, 17), they stayed the hand of Abraham as he was about to sacrifice Isaac (cf. gen 22, 7), they announce prodigious births (cf. Jud 13, 3-7), they protect the footsteps of the just (cf. Ps 91, 11), they praise God unceasingly (cf. Is 6, 1-4), and they present the prayer of the Saints to God (cf. Ap 8, 34). The faithful are also aware of the angel’s coming to help Elijah, an exhausted fugitive (cf. 1 Kings 19, 4-8), of Azariah and his companions in the fiery furnace (cf. Dan 3, 49-50), and are familiar with the story of Tobias in which Raphael, “one of the seven Angels who stand ever ready to enter the presence of the glory of God” (cf. Tb 12, 15), who renders many services to Tobit, his son Tobias and his wife Sarah.

The faithful are also conscious of the roles played by the Angels in the life of Jesus: the Angel Gabriel declared to Mary that she would conceive and give birth to the Son of the Most High (cf. Lk 1, 26-38), and that an Angel revealed to Joseph the supernatural origin of Mary’s conception (cf. Mt 1, 18-25); the Angels appear to the shepherds in Bethlehem with the news of great joy of the Saviour’s birth (cf. Lk 2, 8-24); “the Angel of the Lord” protected the infant Jesus when he was threatened by Herod (cf. Mt 2, 13-20); the Angels ministered to Jesus in the desert (cf. Mt 4, 11) and comforted him in his agony (Lk 22, 43), and to the women gathered at the tomb, they announced that he had risen (cf. Mk 16, 1-8), they appear again at the Ascension, revealing its meaning to the disciples and announcing that “Jesus ...will come back in the same way as you have seen him go” (Acts 1, 11).

The faithful will have well grasped the significance of Jesus’ admonition not to despise the least of those who believe in him for “their Angels in heaven are continually in the presence of my Father in heaven” (Mt 10, 10), and the consolation of his assurance that “there is rejoicing among the Angels of God over one repentant sinner” (Lk 15, 10). The faithful also realize that “the Son of man will come in his glory with all his Angels” (mt 25, 31) to judge the living and the dead, and bring history to a close.

215. The Church, which at its outset was saved and protected by the ministry of Angels, and which constantly experiences their “mysterious and powerful assistance” ⁽²⁸¹⁾, venerates these heavenly spirts and has recourse to their prompt intercession.

During the liturgical year, the Church celebrates the role played by the Holy Angels, in the events of salvation ⁽²⁸²⁾ and commemorates them on specific days: 29 September (feast of the Archangels Michael, Gabriel and Raphael), 2 October (the Guardian Angels). The Church has a votive Mass dedicated to the Holy Angels whose preface proclaims that “the glory of God is reflected in his Angels” ⁽²⁸³⁾. In the celebration of the sacred mysteries, the Church associates herself with the angelic hymn and proclaims the thrice holy God (cf. Isaiah 6, 3) ⁽²⁸⁴⁾ invoking their assistance so that the Eucharistic sacrifice “may be taken [to your] altar in heaven, in the presence of [...] divine majesty” ⁽²⁸⁵⁾. The office of lauds is celebrated in their presence (cf. Ps 137, 1) ⁽²⁸⁶⁾. The Church entrusts to the ministry of the Holy Angels (cf. Aps 5, 8; 8, 3) the prayers of the faithful, the contrition of penitents ⁽²⁸⁷⁾, and the protection of the innocent from the assaults of the Malign One ⁽²⁸⁸⁾. The Church implores God to send his Angels at the end of the day to protect the faithful as they sleep ⁽²⁸⁹⁾, prays that the celestial spirits come to the assistance of the faithful in their last agony ⁽²⁹⁰⁾, and in the rite of obsequies, invokes God to send his Angels to accompany the souls of just into paradise ⁽²⁹¹⁾ and to watch over their graves.

216. Down through the centuries, the faithful have translated into various devotional exercises the teaching of the faith in relation to the ministry of Angels: the Holy Angels have been adopted as patrons of cities and corporations; great shrines in their honour have developed such as Mont-Saint-Michel in Normandy, San Michele della Chiusa in Piemonte and San Michele Gargano in Apulia, each appointed with specific feast days; hymns and devotions to the Holy Angels have also been composed.

Popular piety encompasses many forms of devotion to the Guardian Angels. St. Basil Great (+378) taught that “each and every member of the faithful has a Guardian Angel to protect, guard and guide them through life” ⁽²⁹²⁾. This ancient teaching was consolidated by biblical and patristic sources and lies behind many forms of piety. St. Bernard of Clarivaux (+1153) was a great master and a notable promoter of devotion to the Guardian Angels. For him, they were a proof “that heaven denies us nothing that assists us”, and hence, “these celestial spirits have been placed at our sides to protect us, instruct us and to guide us” ⁽²⁹³⁾.

Devotion to the Holy Angels gives rise to a certain form of the Christian life which is characterized by:

·         devout gratitude to God for having placed these heavenly spirits of great sanctity and dignity at the service of man;

·         an attitude of devotion deriving from the knowledge of living constantly in the presence of the Holy Angels of God;- serenity and confidence in facing difficult situations, since the Lord guides and protects the faithful in the way of justice through the ministry of His Holy Angels.Among the prayers to the Guardian Angels the Angele Dei ⁽²⁹⁴⁾ is especially popular, and is often recited by families at morning and evening prayers, or at the recitation of the Angelus.

217. Popular devotion to the Holy Angels, which is legitimate and good, can, however, also give rise to possible deviations:

·         when, as sometimes can happen, the faithful are taken by the idea that the world is subject to demiurgical struggles, or an incessant battle between good and evil spirits, or Angels and daemons, in which man is left at the mercy of superior forces and over which he is helpless; such cosmologies bear little relation to the true Gospel vision of the struggle to overcome the Devil, which requires moral commitment, a fundamental option for the Gospel, humility and prayer;

·         when the daily events of life, which have nothing or little to do with our progressive maturing on the journey towards Christ are read schematically or simplistically, indeed childishly, so as to ascribe all setbacks to the Devil and all success to the Guardian Angels. The practice of assigning names to the Holy Angels should be discouraged, except in the cases of Gabriel, Raphael and Michael whose names are contained in Holy Scripture.

St. Joseph 

218. In activating His plan of salvation, God, in His sapient providence, assigned to Joseph of Nazareth, “the just man” (cf. Mt 1, 19), and spouse of the Virgin Mary (cf. ibid; Lk 1, 27), a particularly important mission: legally to insert Jesus Christ into the line of David from whom, according to the prophets, the Messiah would be born, and to act as his father and guardian.

In virtue of this mission, St. Joseph features in the mysteries of the infancy of Jesus: God revealed to him that Jesus had been conceived by the Holy Spirit; (cf. Mt 1,20-21); he witnessed the birth of Christ in Bethlehem (cf. Lk 2, 6-7), the adoration of the shepherds (cf. Lk 2, 15-16), the adoration of the Magi (cf. Mt 2, 11); he fulfilled his mission religiously with regard to the rearing of Christ, having had him circumcised according to the discipline of the Covenant of Abraham (Lk 2, 21) and in giving him the name of Jesus ( Mt 1, 21); in accordance with the Law of the Lord, he presented Christ in the Temple and made the offering prescribed for the poor (cf. Lk 2,22-24; Ex 13, 2. 12-13), and listened in wonder to the prophecy of Simeon (cf Lk 2, 25-33); he protected the Mother of Christ and her Son from the persecution of Herod by taking them to Egypt (cf. Mt 2, 13-23); together with Mary and Jesus, he went every year to Jerusalem for the Passover, and was distraught at having lost the twelve year old Jesus in the Temple (Lk 2, 43-50); he lived in Nazareth and exercised paternal authority over Jesus who was submissive to him (Lk 2, 51); he instructed Jesus in the law and in the craft of carpentry.

219. The virtues of St. Joseph have been the object of ecclesial reflection down through the centuries, especially the more recent centuries. Among those virtues the following stand out: faith, with which he fully accepted God’s salvific plan; prompt and silent obedience to the will of God; love for and fulfilment of the law, true piety, fortitude in time of trial; chaste love for the Blessed Virgin Mary, a dutiful exercise of his paternal authority, and fruitful reticence.

220. Popular piety has grasped the significance, importance and universality of the patronage of St. Joseph “to whose care God entrusted the beginning of our redemption”, ⁽²⁹⁵⁾ “and his most valuable treasures” ⁽²⁹⁶⁾. The following have been entrusted to the patronage of St. Joseph: the entire Church was placed under the patronage and protection of this Holy patriarch ⁽²⁹⁷⁾ by the Blessed Pius IX; those who are consecrated to God by celibacy for the sake of the Kingdom of Heaven (cf. Mt 19, 12): “in St Joseph they have [...] a type and a protector of chaste integrity” ⁽²⁹⁸⁾; workers and craftsmen, for whom the carpenter of Nazareth is a singular model ⁽²⁹⁹⁾; the dying, since pious tradition holds that he was assisted by Mary and Jesus in his last agony ⁽³⁰⁰⁾.

221. The person and role of St. Joseph is frequently celebrated in the Liturgy, especially in connection with nativity and infancy of Christ: during Advent ⁽³⁰¹⁾; Christmastide, especially the feast of the Holy Family, on the Solemnity of St. Joseph (19 March), and on his memorial (1 May).

St. Joseph is also mentioned in the Communicantes of the Roman Canon and in the Litany of the Saints ⁽³⁰²⁾. The invocation of the Holy Patriarch ⁽³⁰³⁾ is suggested in the Commendation of the Dying, as well as the community’s prayer that the souls of the dead, having left this world, may “be taken to the peace of the new and eternal Jerusalem, and be with Mary, the Mother of God, St. Joseph, and all of the Angels and Saints” ⁽³⁰⁴⁾.

222. St. Joseph plays a prominent part in popular devotion: in numerous popular traditions; the custom of reserving Wednesdays for devotion to St. Joseph, popular at least since the end of the seventeenth century, has generated several pious exercises including that of the Seven Wednesdays; in the pious aspirations made by the faithful ⁽³⁰⁵⁾; in prayers such as that of Pope Leo XIII, A te, Beate Ioseph, which is daily recited by the faithful ⁽³⁰⁶⁾; in the Litany of St Joseph, approved by St. Pope Pius X ⁽³⁰⁷⁾; and in the recitation of the chaplet of St Joseph, recollecting the Seven agonies and seven joys of St. Joseph.

223. That the solemnity of St. Joseph (19 March) falls in Lent, when the Church concentrates her attention on preparation for Baptism and the memorial of the Lord’s Passion, inevitably gives rise to an attempt to harmonize the Liturgy and popular piety. Hence, the traditional practices of a “month of St. Joseph” should be synchronized with the liturgical Year. Indeed, the liturgical renewal movement attempted to instill among the faithful a realization of the importance of the meaning of Lent. Where the necessary adaptations can be made to the various expressions of popular piety, devotion to St. Joseph should naturally be encouraged among the faithful who should be constantly remained of this “singular example [...] which, surpassing all states of life, should be recommended to the entire Christian community, whatever their condition or rank” ⁽³⁰⁸⁾.

St. John the Baptist 

224. St. John the Baptist, the son of Zachary and Elizabeth, straddles the both Old and New Testaments. His parents were reckoned as “just before God” (Lk 1, 6). John the Baptist is a major figure in the history of salvation. While in his mother’s womb, he recognised the Saviour, as he was borne in his mother’s womb (cf. Lk 1, 39-45); his birth was accompanied by great signs (cf. Lk 1, 57-66); he retired to the desert where he led a life of austerity and penance (cf, Lk 1, 80; Mt 3, 4); “Prophet of the Most High” (Lk 1, 76), the word of God descended on him (Lk 3, 2); “he went through the whole of the Jordan district proclaiming a baptism of repentance for the forgiveness of sins” (Lk 3,3); like the new Elijah, humble and strong, he prepared his people to receive the Lord (cf. Lk 1, 17); in accordance with God’s saving plan, he baptized the Saviour of the World in the waters of the Jordan (cf. Mt 3, 13-16); to his disciples, he showed that Jesus was “the Lamb of God” (John 1, 29), “the Son of God” (John 1, 34), the Bridegroom of the new messianic community (cf. John 3, 28-30); he was imprisoned and decapitated by Herod for his heroic witness to the truth (cf. Mk 6, 14-29), thereby becoming the Precursor of the Lord’s own violent death, as he had been in his prodigious birth and prophetic preaching. Jesus praised him by attributing to him the glorious phrase “of all children born to women, there is no one greater than John” (Lk 7, 28).

225. The cult of St. John the Baptist has been present in the Christian Church since ancient time. From a very early date, it acquired popular forms and connotations. In addition to the celebration of his death (29 August), of all the Saints he is the only one whose birth is also celebrated (24 June) - as with Christ and the Blessed Virgin Mary.

In virtue of having baptised Jesus in the Jordan, many baptisteries are dedicated to him and his image as “baptizer” is to found close to many baptismal founts. He is the patron Saint of those condemned to death or who have been imprisoned for the witness to the faith, in virtue of the harsh prison which he endured and of the death which he encountered.

In all probability, the date of John the Baptists’ birth (24 June) was fixed in relation to that of Christ (25 December): according to what was said by the Angel Gabriel, when Mary conceived Our Saviour, Elizabeth had already been with child for six months (cf Lk 1, 26.36). The date of 24 June is also linked to the solar cycle of the Northern hemisphere. The feast is celebrated as the Sun, turning towards the South of the zodiac, begins to decline: a phenomenon that was taken to symbolize John the Baptist who said in relation to Jesus: “illum oportet crescere, me autem minui” (John 3, 30).

John’s mission of witnessing to the light (cf John 1, 7) lies at the origin of the custom of blessing bonfires on St John’s Eve - or at least gave a Christian significance to the practice. The Church blesses such fires, praying God that the faithful may overcome the darkness of the world and reach the “indefectible light” of God ⁽³⁰⁹⁾.

Cult due to the Saints and to the Beati 

226. The reciprocal influence of Liturgy and popular piety is particularly noticeable in the various forms of cult given to the saints and to the Beati. Here, it would seem opportune to recall, however briefly, the principle forms of the Church’s veneration of the Saints in the Liturgy: these should enlighten and guide expressions of popular piety.

Celebration of Saints

227. The celebration of a feast in honour of a Saint - and what is said in this regard also applies to the Beati, servatis servandis - is undoubtedly the most eminent expression of cult that the ecclesial community can give: in many cases it implicitly involves the celebration of the Holy Eucharist. Determining a day for such an observance is a relevant, and sometimes complicated, cultic event, in which various historical, liturgical, and cultic factors cannot always be easily accommodated.

In the Roman Church and in other local Churches, the celebration of the memorial of the martyrs on the anniversary of their passion (their assimilation with Christ and heavenly birth) ⁽³¹⁰⁾, the recollection of the Ecclesiae conditor or of other saintly Bishops who ruled these sees, the memorial of Confessors for the faith or of anniversaries such as the dedication of the Cathedral, progressively gave rise to the development of local calendars, which kept the date and place of the deaths of particular Saints, or groups of Saints.

The martyrologies quickly evolved from the local calendars: the Syriac Martyrology (fifth century), the Martyrologium Hieronymianum (sixth century), the Martyrology of Bede (eight century), the Martyrology of Lyons (ninth century), the Martyrology of Usardo (ninth century) and that of Adon (ninth century).

On 14 January 1584, Gregory XIII promulgated the editio typica of the Martyrologium Romanum for liturgical use. On 29 June 2001, John Paul II promulgated the first post-Conciliar revision of the Martyrologium Romanum ⁽³¹¹⁾. The revision was based on the Roman tradition and incorporated the dates of many historical martyrdoms, and collects the names of many Saints and Beati. The Martyrologium Romanum bears witness to the extraordinary wealth of sanctity which the Spirit of the Lord has raised up in the Church in different places, and at different times in her history.

228. The development of the Calendarium Romanum, which indicates the date and grade of the celebrations in honour of the Saints, is closely related to the history of the Martyrologium Romanum.

In accordance with the desire of the Second Vatican Council, the present Calendarium Romanum ⁽³¹²⁾ contains only those memorials of the “Saints of a truly universal importance” ⁽³¹³⁾, and leaves mention of other Saints to the particular calenders of a given nation, region, diocese or religious family.

It would seem convenient to recall, at this point, the reasons leading to the reduction in the number of commemorations in the Calendarium Romanum so as to translate it into pastoral praxis: the reduction was made because “the feasts of the Saints may not take precedence over commemorations of the mysteries of salvation” ⁽³¹⁴⁾. Throughout the centuries, “the multiplication of feasts, vigils, and octaves, and the growing complexity of the various parts of the liturgical year” often “led the faithful to observe particular devotions so that the impression was given of their detaching themselves from the fundamental mysteries of divine redemption” ⁽³¹⁵⁾.

229. From the foregoing reflection on the origin and development of the Calendarium Romanum Generale a number of useful pastoral inferences can be made:

·         it is necessary to instruct the faithful on the links between the feasts of the Saints and the commemoration of the mystery of salvation of Christ. The raison d’etre for the feasts of the Saints is to highlight concrete realizations of the saving plan of God and “to proclaim the marvels of Christ in his servants” ⁽³¹⁶⁾; the feasts accorded to the Saints, the members of the Body of Christ, are ultimately feasts of the Head who is Christ;

·         it is always useful to teach the faithful to realize the importance and significance of the feasts of those Saints who have had a particular mission in the history of Salvation, or a singular relationship with Christ such as St. John the Baptist (24 June), St. Joseph (19 March), Sts. Peter and Paul (29 June), the Apostles and Evangelists, St. Mary Magdalen (22 July), St. Martha (29 July) and St. Stephen (26 December);

·         it is also important to exhort the faithful to have a particular devotion to the Saints who have had an important role in the particular Churches, for example, the Patrons of a particular Church or those who first proclaimed the Gospel to the original community;

·         finally, it is useful to explain the notion of the “universality” of the Saints inscribed in the Calendarium Romanum Generale to the faithful, as well as the significance of the grades with which their feasts are observed: solemnity, feast and memorial (obligatory or optional).

Feast Days

230. Both the Liturgy and popular piety attach great importance to the feast days assigned to the Saints. The “Saint’s day” is marked with numerous cultic displays, some liturgical, others deriving from popular piety. Such cultic expressions can sometimes conflict.

Conflicts of this nature must be resoled by application of the norms contained in the Missale Romanum and in the Calendarium Romanum Generale on the grades assigned to the celebration of Saints and Beati. In this, account must be taken of the their relationship with a particular Christian community (principal Patron of a place, Title of a Church, Founder of a religious family, or their Principal Patron); the conditions governing the transfer of certain feasts to the subsequent Sunday, and of norms on the celebration of the feasts of Saints at certain particular times during the liturgical year ⁽³¹⁷⁾.

The aforementioned norms should be respected not only from a sense of respect for the liturgical authority of the Apostolic See, but above all from a sense of reverence for the mystery of Christ and a desire to promote the spirit of the Liturgy.

It is especially necessary to ensure that the reasons which have led to the transfer of some feasts, for example from Lent to ordinary time, are not nullified in pastoral practice: follow the liturgical celebration of the Saint on the new date while continuing to observe the old date in popular piety. Such practices not only severely affect the harmony that should obtain between the Liturgy and popular piety, but also create duplication, confusion and disorder.

231. It is always necessary to ensure that the feast days of the Saints are carefully prepared both liturgically and pastorally.

Such requires a correct presentation of the objectives of the cult of the Saints, i.e. the glorification of God “in His Saints” ⁽³¹⁸⁾, a commitment to live the Christian life following the example of Christ, of whose mystical Body the Saints are preeminent members.

It is also necessary to represent the figure of the Saint in a correct manner. Bearing in mind the prospect of contemporary society, this presentation should not only contain an account of the legendary events associated with the Saint, or of his thaumaturgic powers, but should also include an evaluation of his significance for the Christian life, the greatness of his sanctity, the effectiveness of his Christian witness, and of the manner in which his particular charism has enriched the Church.

232. A “Saint’s day” also has an anthropological significance: it is a feast day. The feast also echoes man’s vital needs, and is deeply rooted in his longing for the transcendent. The feast, with its manifestations of joy and rejoicing, is an affirmation of the value of life and creation. The feast is also an expression of integral freedom and of man’s tendency towards true happiness, with its interruption of daily routine, formal conventions, and of the need to earn a living. As a cultural expression, the feast highlights the particular genius of a certain people and their cultural characteristics, and their true folk customs. As a social moment, the feast is an occasion to strengthen family relations and to make new contacts.

233. From a religious and anthropological perspective, several elements serve to undermine the genuine nature of the “Saint’s day”.

In a religious perspective, the “Saint’s feast” of the “patronal feast” of the parish, when emptied of the Christian content that lies at its origin - the honour given to Christ in one of his members - becomes a mere popular observance or a social occasion, serving, in the best instances, as little other than a social occasion for the members of a particular community.

In an anthropological perspective, “to celebrate”, not infrequently, is defined by the behaviour assumed by particular individuals or groups which can be widely at variance with the true significance of the feast. To celebrate a feast is to allow man to participate in God’s lordship over creation, and in His active “rest”, rather than in any form of laziness. It is a expression of simple joy, rather than unlimited selfishness. It is an expression of true liberty rather than an occasion for ambiguous amusement which creates new and more subtle forms of enslavement. It can safely be said that: transgressions of the norms for ethical behaviour not only contradict the law of the Lord, but also injure the anthropological fibre of celebration.

Celebration of the Eucharist

234. The celebration of the feast of a Saint or Beatus is not the only manner in which the Saints are present in the liturgy. The celebration of the Eucharist is the singular moment of communion with the Saints in heaven.

In the Liturgy of the Word, the Old Testament readings frequently refer to the great Patriarchs and prophets, and to other persons distinguished by their virtue and by their love for the law of the Lord. The New Testament recounts the deeds of the Apostles and other Saints who enjoyed the Lord’s friendship. The lives of the Saints sometimes reflect the Gospel so closely that their very personality becomes apparent from merely reading the pages.

The relationship between Sacred Scripture and Christian hagiography, in the context of the celebration of the Eucharist, has given rise to the composition of a number of Commons which provide a synopsis of a particular biblical text which illustrates the lives of the Saints. With regard to this relationship, it has been said that Sacred Scripture orients and indicates the journey of the Saints to perfect charity. The Saints, in turn, become a living exegesis of the Word.

Reference is made to the Saints at various points during the celebration of the Eucharist. The Canon mentions “the gifts of your servant Abel, the sacrifice of Abraham our father in faith and the bread and wine offered by your priest Melchizedek” ⁽³¹⁹⁾. The same Eucharistic prayer becomes an occasion to express our communion with the Saints, by venerating their memory and pleading for their intercession, since “in union with the whole Church, we honour Mary, the Virgin Mother of God, we honour Joseph her husband, the Apostles and martyrs: Peter and Paul, Andrew [...] and all the Saints, may their prayers and intercession gain us your constant help and protection” ⁽³²⁰⁾.

The Litany of the Saints

235. The Litany of the Saints has been used in the Roman Church since the seventh century ⁽³²¹⁾. Its liturgical structure is subtle, simple and popular. Through the litany, the Church invokes the Saints on certain great sacramental occasions and on other occasions when her imploration is intensified: at the Easter vigil, before blessing the Baptismal fount; in the celebration of the Sacrament of Baptism; in conferring Sacred Orders of the episcopate, priesthood and deaconate; in the rite for the consecration of virgins and of religious profession; in the rite of dedication of a church and consecration of an altar; at rogation; at the station Masses and penitential processions; when casting out the Devil during the rite of exorcism; and in entrusting the dying to the mercy of God.

The Litanies of the Saints contain elements deriving from both the liturgical tradition and from popular piety. They are expressions of the Church’s confidence in the intercession of the Saints and an experience of the communion between the Church of the heavenly Jerusalem and the Church on her earthly pilgrim journey. The names of the Beati that have been inscribed in the calendars of particular Churches or religious institutes may be invoked in the litanies of the Saints ⁽³²²⁾. Clearly, the names of those whose cult has not received ecclesial recognition should not be used in the litanies.

The Relics of the Saints

236. The Second Vatican Council recalls that “the Saints have been traditionally honoured in the Church, and their authentic relics and images held in veneration” ⁽³²³⁾. The term “relics of the Saints” principally signifies the bodies - or notable parts of the bodies - of the Saints who, as distinguished members of Christ’s mystical Body and as Temples of the Holy Spirit (cf. 1 Cor 3, 16; 6, 19; 2 Cor 6, 16) ⁽³²⁴⁾ in virtue of their heroic sanctity, now dwell in Heaven, but who once lived on earth. Objects which belonged to the Saints, such as personal objects, clothes and manuscripts are also considered relics, as are objects which have touched their bodies or tombs such as oils, cloths, and images.

237. The Missale Romanum reaffirms the validity “of placing the relics of the Saints under an altar that is to be dedicated, even when not those of the martyrs” ⁽³²⁵⁾. This usage signifies that the sacrifice of the members has its origin in the Sacrifice of the altar ⁽³²⁶⁾, as well as symbolising the communion with the Sacrifice of Christ of the entire Church, which is called to witness, event to the point of death, fidelity to her Lord and Spouse.

Many popular usages have been associated with this eminently liturgical cultic expression. The faithful deeply revere the relics of the Saints. An adequate pastoral instruction of the faithful about the use of relics will not overlook:

·         ensuring the authenticity of the relics exposed for the veneration of the faithful; where doubtful relics have been exposed for the veneration of the faithful, they should be discreetly withdrawn with due pastoral prudence ⁽³²⁷⁾;

·         preventing undue dispersal of relics into small pieces, since such practice is not consonant with due respect for the human body; the liturgical norms stipulate that relics must be “of a sufficient size as make clear that they are parts of the human body” ⁽³²⁸⁾;

·         admonishing the faithful to resist the temptation to form collections of relics; in the past this practise has had some deplorable consequences;

·         preventing any possibility of fraud, trafficking ⁽³²⁹⁾, or superstition.

The various forms of popular veneration of the relics of the Saints, such as kissing, decorations with lights and flowers, bearing them in processions, in no way exclude the possibility of taking the relics of the Saints to the sick and dying, to comfort them or use the intercession of the Saint to ask for healing. Such should be conducted with great dignity and be motivated by faith. The relics of the Saints should not be exposed on the mensa of the altar, since this is reserved for the Body and Blood of the King of Martyrs ⁽³³⁰⁾.

Sacred Images

238. The Second Council of Nicea, “following the divinely inspired teaching of our Holy Fathers and the tradition of the Catholic Church”, vigorously defended the veneration of the images of the Saints: “we order with ever rigour and exactitude that, similar to the depictions of the precious and vivifying Cross of our redemption, the sacred images to be used for veneration, are to be depicted in mosaic or any other suitable material, and exposed in the holy churches of God, on their furnishings, vestments, on their walls, as well as in the homes of the faithful and in the streets, be they images of Our Lord God and Saviour Jesus Christ, or of Our Immaculate Lady, the holy Mother of God, or of the Angels, the Saints and the just” ⁽³³¹⁾.

The Fathers of Nicea see the basis for the use of sacred images in the mystery of the Incarnation of Christ, “the image of the invisible God” (Col 1, 15): “the Incarnation of the Son of God initiated a new “economy” of images” ⁽³³²⁾.

239. The veneration of sacred images, whether paintings, statues, bas reliefs or other representations, apart from being a liturgical phenomenon, is an important aspect of popular piety: the faithful pray before sacred images, both in churches and in their homes. They decorate them with flowers, lights, and jewels; they pay respect to them in various ways, carrying them in procession, hanging ex votos near them in thanksgiving; they place them in shrines in the fields and along the roads.

Veneration of sacred images requires theological guidance if it is to avoid certain abuses. It is therefore necessary that the faithful be constantly remained of the doctrine of the Church on the veneration of sacred images, as exemplified in the ecumenical Councils ⁽³³³⁾, and in the Catechism of the Catholic Church ⁽³³⁴⁾.

240. According to the teaching of the Church, sacred images are:

·         iconographical transcriptions of the Gospel message, in which image and revealed word are mutually clarified; ecclesiastical tradition requires that images conform “to the letter of the Gospel message” ⁽³³⁵⁾;

·         sacred signs which, in common with all liturgical signs, ultimately refer to Christ; images of the Saints “signify Christ who is glorified in them” ⁽³³⁶⁾;

·         memorials of our brethren who are Saints, and who “continue to participate in the salvation of the world, and to whom we are united, above all in sacramental celebrations” ⁽³³⁷⁾;

·         an assistance in prayer: contemplation of the sacred images facilitates supplication and prompts us to give glory to God for the marvels done by his grace working in the Saints; - a stimulus to their imitation because “the more the eye rests on these sacred images, the more the recollection of those whom they depict grows vivid in the contemplative beholder” ⁽³³⁸⁾; the faithful tend to imprint on their hearts what they contemplate with the eye: “a true image of the new man”, transformed in Christ, through the power of the Holy Spirit, and in fidelity to his proper vocation;

·         and a form of catechesis, because “through the history of the mysteries of our redemption, expressed in pictures and other media, the faithful are instructed and confirmed in the faith, since they are afforded the means of meditating constantly on the articles of faith” ⁽³³⁹⁾.

241. It is necessary for the faithful to understand the relative nature of the cult of images. The image is not venerated in itself. Rather, that which it represents is venerated. Thus, sacred images “are given due honour and veneration, not because there are believed to contain some divinity or power justifying such cult, nor because something has to be requested of an image, nor because trust is reposed in them, as the pagans used to do with idols, but because the honour given to sacred images is given to the prototypes whom the represent” ⁽³⁴⁰⁾.

242. In the light of the foregoing, the faithful should be careful not to fall into the error of raising sacred images to the level of paragons. The fact that some sacred images are the object of such devotion that they have become embodiments of the religious culture of nations or cities or particular groups, should be explained in the light of the grace which is at the basis of the veneration accorded them, and of the historical and social circumstances of the history surrounding them. It is good that a people should recall such events, to strengthen its faith, glorify God, conserve its cultural identity, and pray incessantly with confidence to the Lord who, according to his own words (cf. Mt. 7, 7; Lk 11, 9; Mk 11, 24), is always prepared to hear them; thereby causing an increase of charity and hope, and the growth of the spiritual life of the Christian faithful.

243. By their very nature, sacred images belong to the realm of sacred signs and to the realm of art. These “are often works of art infused with innate religious feeling, and seem almost to reflect that beauty that comes from God and that leads to God” ⁽³⁴¹⁾. The primary function of sacred images is not, however, to evince aesthetic pleasure but to dispose towards Mystery. Sometimes, the artistic aspects of an image can assume a disproportionate importance, seeing the image as an “artistic” theme, rather conveying a spiritual message.

The production of sacred images in the West is not governed by strict canons that have been in place for centuries, as is the case in the Eastern Church. This does not imply that the Latin Church has overlooked or neglected its oversight of sacred images: the exposition of images contrary to the faith, or indecorous images, or images likely to lead the faithful into error, or images deriving from a disincarnate abstraction or dehumanizing images, have been prohibited on numerous occasions. Some images are examples of anthropocentric humanism rather than reflections of a genuine spirituality. The tendency to remove sacred images from sacred places is to be strongly condemned, since this is detrimental for the piety of the Christian faithful.

Popular piety encourages sacred images which reflect the characteristics of particular cultures; realistic representations in which the saints are clearly identifiable, or which evidently depict specific junctures in human life: birth, suffering, marriage, work, death. Efforts should be made, however, to ensure that popular religious art does not degenerate into mere oleography: in the Liturgy, there is a correlation between iconography and art, and the Christian art of specific cultural epochs.

244. The Church blesses sacred images because of their cultic significance. This is especially true of the images of the Saints which are destined for public veneration ⁽³⁴²⁾, when she prays that, guided by a particular Saint, “we may progress in following the footsteps of Christ, so that the perfect man may be formed in us to the full measure of Christ” ⁽³⁴³⁾. The Church has published norms for the exposition of sacred images in churches and other sacred places which are to be diligently observed ⁽³⁴⁴⁾. No statue or image is to be exposed on the table of an altar. Neither are the relics of the Saints to be exposed on the table of an altar ⁽³⁴⁵⁾. It is for the local ordinary to ensure that inappropriate images or those leading to error or superstition, are not exposed for the veneration of the faithful.

Processions

245. Processions are cultic expressions of a universal character and have multiple social and religious significance. In them, the relationship between Liturgy and popular piety is especially important. Inspired by biblical examples (cf. Es 14,8-31; 2 Sam 6, 12-19; 1 Cor 15, 25-16,3), the Church has instituted a number of liturgical processions which have differing emphases:

·         some recall salvific events in the life of Christ, among them: the procession on 2 February commemorating the Lord’s presentation in the Temple (cf Lk 2,22-38); Palm Sunday, in evocation of the Lord’s messianic entry into Jerusalem (cf. Mt 21, 1-10; Mk 11, 1-11; Lk 19, 28-38; John 12, 12-16); the procession at the Easter Vigil commemorating the Lord’s passage from the darkness of the tomb to the glory of the Resurrection, synthesising and surpassing everything that had happened in the Old Testament, and standing as a necessary prelude to the sacramental “passages” accomplished in the disciples of Christ, especially in the celebration of Baptism and in the rite of exequies;

·         others are votive processions, such as the Eucharistic procession on the feast of Corpus Christi: the Blessed Sacrament passing through the streets arouses sentiments of gratitude and thanksgiving in the minds and hearts of the faithful, it arouses in them faith-adoration and is a source of grace and blessing (Acts 10, 38) ⁽³⁴⁶⁾; the rogation processions, whose dates are to be established by the respective Conferences of Bishops, are both public implorations of God’s blessing on the fields and on man’s work, and penitential in character; the procession to the cemeteries on 2 November are commemorations of the faithful departed;

·         others again are required by certain liturgical actions, such as: the stational processions during Lent, at which the worshipping community leaves from the established gathering point (collectio) for the church of the statio; the procession for the reception at the parish churches of the Holy Oils blessed on Holy Thursday; the procession for the veneration of the Cross on Good Friday; the procession of the baptized at the Vespers of Easter Sunday, during which psalms and canticles are sung on the way to the baptistery ⁽³⁴⁷⁾; the processions associated with the celebration of the Holy Eucharist, such as the entrance of the Sacred Ministers, the proclamation of the Gospel, the presentation of the gifts, the communion with the Body of Christ; the procession carrying the Viaticum to the sick, where still practised; funeral corteges accompanying the bodies of the faithful departed from their homes to the church, and from the church to the cemetery; the procession for the translation of relics.

246. From the middle ages, votive processions acquired a particular importance in popular piety, and reached their apogee during the age of the Baroque. The Patron Saints of a city, or streets, or guild were honoured by carrying their relics, or image, or effigy in procession.

In their true form, processions are a manifestation of the faith of the people. They often have cultural connotations and are capable of re-awakening the religious sense of the people. From the perspective of the Christian’s faith, votive processions, like other pious exercises, are exposed to certain risks: the precedence of devotions over the sacraments, which are relegated to second place, of external displays over interior disposition; regarding the procession as the apogee of a feast; the impression given to some of the less competently instructed of the faithful that Christianity is merely a “religion of Saints”; the degeneration of the procession itself from a manifestation of faith to a mere spectacle or a purely secular parade.

247. To preserve the character of processions as manifestations of faith, it is necessary for the faitful to be carefully instructed on their theological, liturgical and anthropological aspects.

From a theological perspective, it is important to emphasise that a procession is a sign of the Church’s condition, the pilgrimage of the People of God, with Christ and after Christ, aware that in this world it has no lasting dwelling. Through the streets of this earth it moves towards the heavenly Jerusalem. It is also a sign of the witness to the faith that every Christian community is obliged to give to the Lord in the structures of civil society. It is also a sign of the Church’s missionary task which reaches back to her origins and the Lord’s command (cf. Mt 28, 19-20), which sent her to proclaim the Gospel message of salvation.

From a liturgical point of view, processions, even those of a popular tenor, should be oriented towards the Liturgy. The journey from church to church should be presented as the journey of the community living in this world towards the community living in Heaven. Such processions should be conducted under ecclesiastical supervision so as to avoid anything unsuitable or degenerative. They should begin with a moment of prayer during which the Word of God should be proclaimed. Hymns and canticles should be sung and instrumental music can also be used. Lighted candles or lamps should be carried by the faithful during the procession. Pauses should be arranged along the way so as to provide for alternative paces, bearing in mind that such also reflects the journey of life. The procession should conclude with a doxology to God, source of all sanctity, and with a blessing given by a Bishop, Priest or Deacon.

From an anthropological perspective, the procession should make it evident that it is “a commonly undertaken journey”. The participants join in the same atmosphere of prayer and are united in singing, and concentrated on arriving a the same goal. Thus the faithful feel united with each other, and intent in giving concrete expression to their Christian commitment throughout the journey of life.