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Autor u ovom članku najprije uvodno govori o pojmovima »svet« i »blažen«, a zatim proučava povijesno nastajanje ustanove kanonizacije i beatifikacije i praksu koja im je prethodila. Nakon toga, na temelju crkvenih dokumenata, istražuje sadašnju crkvenu praksu štovanja blaženih te na kraju, oslanjajući se na povijesno istraživanje i konstatirajući nedorečenosti sadašnjega crkvenog zakonodavstva o toj temi, govori o perspektivi štovanja blaženih, s posebnim osvrtom na štovanje novog hrvatskog blaženika Alojzija Stepinca., The author in this article first talks about the concepts of »saint« and »blessed«. Also as an introduction he writes about different uses of those words throughout history. In part two there is an analysis of the historical origins of canonization and beatification. The veneration of saints has popular beginnings, and in the first centuries the initiative was always to be found in the local community. The local bishop made sure that the venerations were in harmony with the Christian fatih. The first signs of papal canonization appear only toward the end of the 10th century, and only in the 11th century was there a spreading of papal authority over the introduction of new venerations. In 1234 the decretales of Gregory IX sealed into law papal authority over the process of canonization, but a fall four centuries were necessary to bring it into practice. Changes came to the terminology also. During the 14th century the attribute »saint« began to be reserved for those canonized a saint. »Blessed« remained for those who did not receive a papal canonization but were still the subject of veneration. In practice that meant that only »saints« could be the subject of official veneration, and therefore have their own liturgical celebration. The local churches and religious communities until the 16th century interpreted this differently: the accent of prohibition moved toward »pro sancto«, but those who were not canonized by the Holy See and were called »blessed.« These could be given public veneration. After the founding of the Congregation of Rites the process of beatification was standardized, and today nothing of importance has been changed. In the third part, based on Church documents, there is ongoing research into the practice of venerating the blessed. The post-Council Church legislation speaks only about proclaiming saints and does not mention the proclaiming of blessed. Different Church documents mention blessed, but in regards to their veneration there exists a certain understatement. The Congregation for Divine Worship recognizes this and at their plenary meeting in 1996 discussed the need for a document which would bring together everything on this subject in one place and also would give instruction where it is lacking today. Finally the author returned to some open questions and perspectives about the veneration of the blessed. Beatification in today's form comes from a relatively late date. In as much as theology does not define the difference between »blessed« and »saint« and in as much as today the Pope personally proclaims the »blessed« and the »saints,« the question can be raised why is it necessary to differentiate between saints and blessed. Today's historical conditions have changed. Once the veneration of saints was obligatitory for the universal Church, but today veneration is offered as a possibility. On the other hand the difference between the concepts of »saint« and »blessed« was never defined by degrees of saintliness. The differentiation of terms was on account of the way and place of celebration. In this context the article discussed the celebration of the new Croatian Blessed Aloysius Stepinac (proclaimed blessed October 3, 1998).

Beatifikacija zagrebačkog nadbiskupa Alojzija Stepinca je prema riječima Ivana Pavla II. »povijesni događaj« u životu Crkve i hrvatskog naroda. Njegova je povijesnost utemeljena u činjenici da se Alojzije Stepinac svojim kreposnim životom i mučeničkom smrću pridružio Kristu, »Božanskom Učitelju i uzoru svake savršenosti«. To pridruživanje Kristu u biti je Stepinčeve duhovnosti. On se Isusu Kristu pridruživao ne samo prema načelima kršćanske duhovnosti: strpljivo, slobodno i gorljivo, već do te mjere vjerno da je samo njega držao kao dobitak svog života (Fil 3,7). U završnoj riječi na sudu, 3. listopada 1946., on nije branio sebe, već temeljne istine kršćanske vjere, rekavši: »Znajte, Isus Krist je Bog! Za Njega smo spremni umirati, a danas je nauka to, da on uopće nije postojao!« Stoga je shvatljivo da su sastojnice njegova duhovnog života protkane kristološki, kako u slavljenju i čašćenju euharistijskog misterija, u časćenju Majke Božje kojoj je u čast svaki dan molio sva tri otajstva krunice, tako i u vjeri u Katoličku crkvu koju po Kristovom mandatu vidljivo vode pape, Petrovi nasljednici u Rimu. Te kristološke odrednice u vjeri i stavu blaženog Alojzija prepoznatljive su u svim razdobljima njegova života. Ni komunistički progon Katoličke crkve u 20. stoljeću nije ih potamnio. Dapače, kršćansko svjedočanstvo blaženog Stepinca, do smrti vjerna Kristova učenika, snažan je doprinos preporodnim snagama europske uljudbe. Stoga je i beatifikacija kardinala Stepinca poziv na ozdravljenje i procvat kršćanske kulture u Europi. Taj procvat je uvjet uspostave nove Europe. To je on izgovorio ovim riječima: »Evropska kultura može ozdraviti samo pod uvjetom, da joj se vrati duša, da joj se vrati Isus Krist Bog!« Iz biblijske ukorijenjenosti Stepinac je crpio snagu za odlučne i hrabre prosvjede protiv ugnjetavanja ljudi, protiv diktatura nacizma, fašizma i komunizma, koje su u 20. stoljeću nesmiljeno gušile ljudska prava i slobode. Nije zatajio kao čovjek ili katolički biskup ni onda kad su ga njemački tajni agenti denuncirali Hitleru kao »prijatelja Židova« (»Judenfreund!«) ili »mrzitelja Nijemaca« (»Germanofob«) kao ni u prigodama kad su ga komunisti klevetali kao »narodnog neprijatelja« ili »izdajicu naroda«. Dapače ponavljao je Kristove riječi izgovorene na križu: »Oče, oprosti im jer ne znaju sto čine!« pa je i druge poticao na molitvu za svoje progonitelje i neprijatelje Crkve u želji da uvide svoju zabludu i spase besmrtne duše. Alojzije Stepinac je živio za Crkvu. Ona je za nj božanska ustanova, Božje djelo. U njoj je Isus Krist nazočan, djelatan i jamac njene postojanosti. Samo je on zalog njene slobode, njenih istina i njene određenosti. »Extra Ecclesiam nulla salus! - Izvan Crkve nema spasenja.« Osvjedočen u ovu Ciprijanovu tvrdnju odbio je ponudu komunističkih vlasti za stvaranje nacionalne crkve u Jugoslaviji, otcijepljene od Rima, jer »takova Crkva ne bi zasluživala ime Kristove Crkve«. Vjeran tom osvjedočenju učinjen je žrtvom koja je bila vrhunski čin ljubavi za jedinstvo Katoličke crkve. Beatifikacija nadbiskupa i kardinala Alojzija Stepinca je događaj, poruka i poticaj što na njegovo pitanje iz 1938.: »Quo Vadis, Europa? - Kamo ideš Europa?« aktualiziraju i njegov odgovor koji isključuje put boljševizma, rasizma, sektaštva, teozofije, adventizma, spiritizma, jer ti putovi vode u propast! On iz pouzdanja u Boga ukazuje da je boljitak Europe (čovječanstva) i hrvatskog naroda iz kojega potječe, »u povratku k Bogu!«, u vrednovanju čovjeka stvorena na Božju sliku, u skladu obiteljskog života utemeljenog na Kristovoj ljubavi te u uspostavi životnih okolnosti koje će prihvaćanjem evanđeoskih vrijednosti omogućiti čovjeku sigurno putovanje zemljom prema slavi neba., The beatifcation of the Archbishop of Zagreb, Alojzije Stepinac was, according to Pope John Paul II, »an historic event« in the life of the Church and the Croatian people. The historic nature of the event is based upon the fact that Alojzije Stepinac, through his virtuous life and martyrdom was united to Christ, the »Divine Master and model of all perfection«. This unification with Christ is the foundation of Stepinac's spirituality. He united himself to Christ not only according to the principles of Christian spirituality: patiently, freely and zealously, but to the begree of faithfulness in which he held the Lord as his only gain in his life (Phil 3:7). In his final remarks at his trial on Octaber 3, 1946, he did not defend himself but rather the fundamental truths of the Christian faith when he said: »Know that Jesus Christ is God! We are ready to die for him, yet now some are teaching that he never even existed!«. It is therefore evident that the components of his spiritual life are Christological, both in the celebration and worship of the Eucharistic mystery, in the veneration of the Mother of God in whose honour he prayed all three mysteries of the rosary every day, as in the faith of the Catholic Church, which according to Christ's mandate is visibly led by the popes, the successors of Peter in Rome. These Chrisfological guidelines in the faith and convictions of blessed Alojzije can be recognized in all stages of his life. The communist persecutions of the Catholic Church in the 20th century did not darken them. On the contrary, the Christian witnessing of blessed Alojzije, a disciple of Christ faithful unto death, offers a great contribution to the renewal process of European civilzation. Hence the beatification of Cardinal Stepinac is an invitation towards the healing and the rebirth of Christian culture in Europe. This rebirth is necessary for the establishment of a new Europe. He spoke on this topic with these words: »European culture can only heal on the condition that it's soul be restored to her, that Jesus Christ be brought back to her!« Stepinac gained strength from his biblical orientation, for his decisive and courageous declarations against the persecution of people, against the nazi, fascist and communist dictatorships which gravely violated and tranpled upon human rights and freedoms in the 20th century. He did not lose his human nor episcopal dignity even when German, secret agents denounced him to Hitler as a »friend of the Jews« (»Judenfreund!«), or »a German hater« (»Germanofob«) nor when the comunists branded him as »an enemy of the people« or as »a traitor of the nation«. Instead he repeated the words of Christ from the cross; »Father, forgive them, for they know not what they do!« and he encouraged others to pray for their persecutors the enemies of the Church in the hope that they would recognize their error and save their souls. Alojzije Stepinac lived for the Church. To him she is a divine institution, God's work, in her, Jesus Christ is present, active and the guarantee of her faithfulness. Only He is the guarantee of her freedom, her truths and principles. »Extra Ecclesiam nulla salus! - Outside the Church there is no salvation«. Being convinced of this teaching of Cyprian, he rejected the offer of the communist authorities for the establishment of a national church in Yugoslavia, which would be separated from Rome, since »that type of Church would be unworthy of the name of Christ's Church«. Faithful to this belief, he made the ultimate sacrifice of love for the unity of the Catholic Church. The beatification of Archbishop and Cardinal Alojzije Stepinac is an event, a message and encouragement, which according to his question of 1938: »Quo vadis, Europa?« - Where are you going Europe?«, actualizes his answer which excludes the paths of bolshevism, racism, sectarianism, teofism, adventism, spiritism, because these paths lead to ruin! From his faith in God, he points to the fact that the pragress of Europe (mankind) and of the Croatian nation from which he descends, is found in their »return to God«, in respecting every man made in the image of God, in the harmony of the family unit based upon Christ's love, and in the development of social circunastances which through the acceptance of the values of the gospel, enable every person a sure journey on this earth towards the glory of heaven.