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Studying cults of Christian saints as well as providing a reasonable explanation for the absence of such cults in certain parts of the early medieval Balkans are challenging tasks. The obstacles and difficulties are not always a result of some kind of lack of information, but sometimes they are due to the obscure and debatable nature of the accounts in the primary sources. Such is the case of Enravota, the eldest son of Khan Omurtag (814/815–831). He did not inherit the throne and was executed because of his devotion to Christianity. Nowadays, the Bulgarian Orthodox Church commemorates Enravota on March 28, but the initial ambiguities of the cult are rarely discussed. In view of this, the present text tries to achieve as much certainty as possible as to whether his veneration as a saint goes indeed back to the medieval era. [ABSTRACT FROM AUTHOR]

This article is an examination of the poetry and prose composed initially for the beatification and canonization of Teresa of Ávila and later in efforts to name her co-patron of Spain. The so-called Teresianistas included Cervantes, Lope and Góngora as well as the Discalced Carmelite sisters Cecilia del Nacimiento and María de San Alberto. In opposition was Quevedo, who defended Santiago's singularity as patron. The present study juxtaposes the arguments for and against co-patronage of Saint Teresa and exposes the underlying misogyny of Quevedo in contrast to the nascent feminism of the Teresianistas. [ABSTRACT FROM AUTHOR]

The article discusses the alleged prophecy of Saint Ignatius of Loyola as seen in the case of López de Mendoza. Also cited are the process of Ignatius' canonization by the Society of Jesus in the kingdom of Spain, the witnesses of the process like Anna de Vozmedrano, Pedro Quirino de Loayasa, and Diego Viues, and the features from the "Acta."

The events organized in April 1622 in Milan to celebrate the canonization of St Ignatius and St Francis Xavier clearly show how the Catholic Church of the time, the Jesuits especially, used a combination of different sensory elements to reinforce Christian belief in the congregation. The deeds of the two Saints were represented in large pictures, displayed in the Jesuit area of Milan, and were recounted by choirs singing hymns and prayers. Moreover, there was a procession of allegorical carts representing the arts taught at the local Jesuit college of Brera. The event was recorded in a Breve relatione (1622) which allows us not only to reconstruct what happened, but also to understand why the Jesuits placed such great confidence in the efficacy of this multimedial communication strategy. [ABSTRACT FROM AUTHOR]

It is clear that interest in the life and writings of Cardinal John Henry Newman transcends the various Christian denominations and indeed extends beyond that. The Symposium held at St Margaret's Westminster on 18 October 2019 to celebrate Newman's Canonisation was testimony to this fact. This in itself is significant surprising given Newman's well known ability to become a focus of controversy and to be a sometimes polarising figure during his own lifetime – a trait that has been bequeathed to posterity as scholars and commentators have contended over his disputed legacy, even though the contestation in recent times has tended not to be drawn along denominational lines. Newman spent half his life as an Anglican and so it is fitting that his relationship to the Church of England should loom large in the literature and historiography in Newman studies and to have been a prominent element in the recent Symposium. [ABSTRACT FROM AUTHOR]

The canonisation of King Ladislaus of Hungary (1077–1095) is only incompletely documented. Two lengthy periods of absence on the part of Cardinal Gregorius from the Curia during the pontificates of Clement III and Celestine III suggest that he was abroad on a diplomatic mission but give no clue as to its goals. Although there is no evidence for King Ladislaus's canonisation in any charters, including the papal registers and the addressees' archives, it can be assumed that it must have been a prime purpose of these journeys. The paper presents logical reasons for this assumption and a detailed reconstruction of the events and the cardinal's part in the canonisation proceedings. Saint Ladislaus soon became the most popular saint in the medieval kingdom of Hungary. [ABSTRACT FROM AUTHOR]

The article presents a brief note on Mario Hiriart Pulido, who was a Chilean secular religious and Schoenstatt engineer. Hiriart has recently been declared Venerable, that is, of proven virtues, the prelude to a possible beatification (one miracle) and canonization (two miracles). In the technique of the sanctification process, it is given to the faithful for their veneration.

The paper discusses the visual representations of St. Mark of Ephesus, under-researched in previous scholarship, which have survived in several monuments of post-Byzantine wall painting in the Balkans. These depictions are analyzed as visual testimonies of the veneration of Mark of Ephesus in the period under consideration, i.e. as important indicators of the presence, continuity and dissemination of his cult a long time before his official canonization in the 18th century. The paper also offers an overview of the different iconographic versions of the images of St. Mark of Ephesus. Finally, it examines the possible reasons for the emergence of images representing this famed anti-Unionist metropolitan in the discussed monuments. In this context, the images of Mark of Ephesus are considered through the prism of their placement in a given iconographic program; wherever possible, the role of the ktetor and artist in their creation is examined. [ABSTRACT FROM AUTHOR]

17th-century manuscript The Life of St. Norbert was founded in the Premonstratensian (Norbertan) monastery in Kraków in Zwierzyniec. As required by the species, it contains a description of the life, activity and death of the founder of the Premonstratensian order, Archbishop Magdeburg, patron of Prague. It also contains a description of the miracles that happened through his intercession and became the basis for parallel canonization. The analyzed text was intended for religious sisters to individual reading, and via this exercise became acquainted with the person of the saint patron. The educational goal of the text was also to show Norbert's holiness treated as the highest value in the Christian hierarchy. The author of the text signals Norbert's holiness in various ways. The aim of the paper was to reconstruct these methods, find them in the language layer of the text and analyze the language units and contexts in which they occurred. The article is part of the research on language axiology, it presents the name of one value, which is the highest value for Christians, especially nuns. [ABSTRACT FROM AUTHOR]

This article examines the promotion of the cults of the parents of Saint Thérèse of Lisieux by their daughters, nuns of the Carmel of Lisieux, from the time of Thérèse's death in 1897 until the late 1950s. Louis and Zélie Martin were made saints in the first joint canonisation of spouses in the history of the church in 2015 — this article traces the laying of the foundations for their official recognition well over half a century before. It examines in particular the work of Céline Martin (1869–1959), the chief promoter of Saint Thérèse's own cult and author of her popular image, in developing a public face for the Martin parents, situating this history within the interest of celebrity studies in the industrial production of celebrity. It goes on to analyse the modes in which the Martins were represented in both key images and texts — principally Céline's portraits of them and the biographies she wrote in the 1950s. It is shown that she ultimately wrote them into two devotional themes — that of sacrificial victimhood and abandonment to God's will — and in doing so cast them as precursors to Thérèse's own spiritual insights. [ABSTRACT FROM AUTHOR]

The cause of the «martyrs of Brazil» is one of those that passed through three centuries, from the late 16th to the 19th century -- the canonization of Ignazio de Azevedo and the Jesuits who left with him for Brazil, which is still to come. it is launched from the 1570s, relaunched in the xviith then in the xviiith century: this long route allows to reveal the evolutions of the argumentation and the difficulties of the cause: we shall insist in particular here on the place of the image, which «represents» in Brazil the carriers of this image who did not reach themselves America. [ABSTRACT FROM AUTHOR]

In the 40 years between the death of St. Teresa and her canonization, her reputation for saintliness continued to grow. It is not surprising, therefore, that both her beatification in 1614 and her canonization, shared with the other saints raised to the altars on that occasion, were celebrated with great joy. If in 1622 the Saint did not enjoy the prominence that one might have hoped for, she was clearly the protagonist of the festivities of 1627 celebrating her patronage over the various kingdoms of Spain. These celebrations served to solidify the image of Saint Teresa as a modern saint, a universal saint, characterized by her virtues, her activity as a foundress, her love for the Church, as well as her widespread prestige as a religious writer. [ABSTRACT FROM AUTHOR]

This article analyzes the process that led Teresa de Jesús from death to beatification and canonization. The external factors are examined (intense political pressure and a uniquely pro-Hispanic attitude on the part of the Papacy during this period) as well as the internal values of Teresa de Jesús' own personality, which were accredited throughout the forty years of the process of beatification and canonization, with many positive testimonials being given on her behalf both in Spain and in Rome. [ABSTRACT FROM AUTHOR]

This article addresses the history of St. Teresa's patronage of Spain, which she shared with St. James the Greater. In 1617 Santa Teresa was designated co-patron of the Crown of Castile, but this did not come to fruition, because at that time St. Teresa had only been beatified. Her canonization in 1622 led to a second designation in 1627; for three years she was co-patron of Spain but in 1630, this patronage with withdrawn. We also examine the designations of the 19th century and the final attempt in the 20th century and we propose some conclusions as to why this occurred, based on studies by historians specialized in the subject. [ABSTRACT FROM AUTHOR]

In a certain way, the last centenary of the canonization of Saint Teresa (1922) has influenced that of the year 2022 in the repetition of its basic structure, while offering an opportunity to assess the development Teresian studies at all levels during the past 100 years. This article offers an analysis of various aspects of the question, including textual studies, interpretation, biography, history, and doctrine so as to establish what the centenary of 1922-1923 contributed to the Teresian movement. One of the most noteworthy aspects of this period is that it coincides with the critical work of Silverio de Santa Teresa (1878-1954) with respect to the critical edition of Teresian texts within the Mystical Carmelite Library, as well as this editor's more popular editions, which greatly increased the accessibility and popularity of St. Teresa's writings, both within and beyond the boundaries of Carmelite religious life. [ABSTRACT FROM AUTHOR]

This purpose of this article is to describe the history of the elevation to the altars of Saint Teresa of Jesus, based on the canonization processes carried out between 1591 and 1611. It examines the declarations of the processes as a source for a history of holiness, from a quantitative and qualitative perspective. These declarations began in the diocese of Salamanca, with Professor Domingo Bañéz, and they illustra not only the importance of the University, but also the political influence of the Duchy of Alba and of the dissemination of Teresa's literary works and her biography in Salamanca in the years before the declarations began. [ABSTRACT FROM AUTHOR]

Este artículo contribuye a destacar el capital simbólico que encarnó en la Colonia la vida de Catalina de San Juan, natural del reino del Gran Mogol e hija espiritual de la Compañía de Jesús. Si bien la autora profundiza en la figura hagiográfica de la beata y aclara algunos errores esbozados por la crítica, su aporte principal radica en las Actas de Cabildo de Puebla del siglo XVII. Estos documentos son prueba fehaciente de la concertada participación de las autoridades civiles en lo que se esperaba fuera el proceso testimonial para una pronta causa de beatificación. Aunque la Santa Sede no la canonizara, Catalina de San Juan fue proclamada santa por un pueblo que vio en ella losProdigios de la Omnipotencia, glosados teatralmente por la pluma de sus confesores. La luz que muchos atestiguaron ver al final de sus días ilumina por siempre la historia novohispana con el misterio de suleyenda. [ABSTRACT FROM AUTHOR]

Addresses another canon in John Donne's "Cannonization." How the canonized lovers, performing their office of sainthood, will mediate between this world, which they have rejected, and God, for whom they have rejected it; Uniqueness of a second canonization, an as yet apparently unheard (or unseen) melody whereby "above" refers literally to the poem itself and "patterne" to the fact that the last words of the first and last lines of every stanza are "love."

The Catholic Church has been making saints for centuries in the two-stage process of beatification and canonization. We analyse determinants of numbers beatified and canonized (non-martyrs) since 1590 across seven world regions. The number beatified is roughly proportional to a pope's tenure and a region's Catholic population, responds positively since the early 20th century to Catholic-Protestant competition and to secularization, and falls after the virtual ending of warfare between European Catholics and Protestants with the Peace of Westphalia in 1648. There is bias in favour of Italy, then Other Western Europe and Eastern Europe countries, and against Africa, Asia, Latin America and North America. The number canonized rises with the stock of beatifieds not yet canonized, rises with Catholic-Protestant competition, and drops after the Peace of Westphalia. Regional bias is minor for canonization, given stocks of beatifieds. The last two popes before Francis, John Paul II and Benedict XVI are large positive outliers in numbers beatified, and John Paul II is also an outlier for numbers canonized. [ABSTRACT FROM AUTHOR]

Copyright of Archivo Ibero-Americano is the property of Editorial Cisneros and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Anuario Argentino de Derecho Canónico is the property of Pontificia Universidad Catolica Argentina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Archivo Ibero-Americano is the property of Editorial Cisneros and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Teresa of Jesus became known in Italy at the end of the 16th century through the presence of her sons and daughters and through her writings, which were published in the original language and in translations, thanks in large part to the Oratorians of Rome. The canonization process, which reached its culmination in 1622, encouraged the production of literary and artistic works. By the end of the 17th century, the theological elaboration of her thought achieved acceptance as a crucial element in controversies concerning mystical theology. [ABSTRACT FROM AUTHOR]

This article deals with the road traveled by Mother Teresa of Jesus from her death in 1582, in the arms of Ana de San Bartolomé, to her canonization. The Processes, which were so rich and exceptionally abundant in testimonies, demonstrate the recognition of the Saint's heroic virtues and holiness of life, which culminated in her beatification and canonization, events which were a source of joy and celebration in Rome and in other parts of the world. [ABSTRACT FROM AUTHOR]

The article offers information on theologian Elizabeth Johnson. It mentions Kenneth Woodward discusses look at this process of saint-making in his classic study "Making Saints." It mentions Both Johnson and Woodward s, question the process of canonization and the rationales. It also discusses presence of Christian faith and Christians in all parts of culture and society.

Copyright of Studia Historica Brunensia is the property of Masaryk University, Faculty of Arts and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

During his long pontificate, John Paul II pursued a wide and carefully articulated policy of canonisations whose aim was to underwrite his magisterium by presenting hagiographical models that would convey well-defined pastoral teaching and contain both ecclesiastical and ecclesiological messages for the faithful. The high number of Italians declared blessed and/or made saints analysed in the present article is proof of the special interest the Pope showed in Italy and specifically in the sanctity of the country. The high concentration of beatifications and canonisations of hagiographical figures from Italy can be explained only in part by the canonical system, which regulates the process of canonisation and which makes it easier to open and support a cause, above all from a financial point of view, if the pressure group behind the candidate for sainthood is located near the Vatican. More precisely, what emerges is both the attempt to create a specific public image of Italy as a nation which has been a historic stronghold of Catholicism and is still capable of reacting to secularisation, and the objective of laying down more effective guidelines and robust directives for civil society. In other words, by proposing Italian hagiographical models, John Paul II was striving to mould Italy's national identity in a Christian form, conferring on the country the role of model for other European states. [ABSTRACT FROM PUBLISHER]

The article focuses on the history of canonization of Christian saints. This history reveals the real intentions and projects of the ecclesiastical institution in the government of the Church. According to the author, the history of canonizations is an issue concerning the spirituality and piety of the faithful.

The article offers information on Saint Bruno, the founder of the Carthusian order, and his writings. Bruno died on October 6, 1101, in Calabria, Italy, and his death is considered painful for his companions and his brothers of the Chartreuse. Bruno's body was buried in the cemetery of the hermitage in bare earth which is the custom among Carthusians and his canonization was not done until 1514.

The article discusses the meaning of martyrs for justice and how can these martyrs be recognized by the Church's process of canonization. It is stated that traditional definition of martyrdom does allow for martyrdom out of hatred of Christian virtue. According to the author, Christian virtue must be understood not only as the living out of the virtues in personal life, but as accepting the challenge of the Gospel to bring about and to defend a humane socio-political order.

The article focuses on the canonization of Louis of Anjou by Pope John XXII on April 7, 1317. It states that the canonization of Louis of Anjou is considered as a surprisingly restrained event in the history of the Franciscan order in the early 14th century. It mentions that Louis of Anjou, who is the second son of King Charles of Sicily, was the first and only Franciscan saint that was canonized by John XXII. It says that part of the claim of Bishop of Fréjus Jacques Duèse to holiness is poverty; however, the poverty honored by Duèse was associated to administrative stability rather than renunciation. Moreover, it discusses the canonization proceeding and the canonization bull.

Thèrése of Lisieux's canonization in May 1925 went almost unnoticed in the mainstream Austrian Catholic press: the leading Catholic newspaper in Vienna, Die Reichspost, mentioning only that St Peter's dome had been aglow for an unnamed new saint in Rome. Of more immediate interest to Vienna's Catholic press, and to Austria's clergy, was the canonization of the Jesuit counter-Reformation preacher, Peter Canisius, the latter day "Apostle to the Germans." Yet St Thèrése's presence and importance for Austrian Catholics are evident in other forms of associational and devotional life: the Eucharistic People's League founded in Vienna in 1920 included extended coverage of her life, ministry and death. Icons and stained glass windows depicting Thèrése, as well as churches built to commemorate her life, attest to her growing popularity throughout Austria in the interwar period. This paper traces Thèrésian devotion in interwar Austria and places the French saint in a larger context of international Catholicism in the twentieth century. [ABSTRACT FROM AUTHOR]

The article provides information on Fr. Antônio de Sant'Ana Galvão (1739 to 1822), a Franciscan friar of the Province of the Immaculate Conception (Brazil) and of Portuguese ancestry, who became the first Catholic saint born in Brazil, canonized in 2007. Biographical information and the various stages of his canonization are included.

The article presents the author's insights regarding the beatification of Cardinal John Henry Newman and his legacy and works which signify parochial sermons and spirituality. It states that the beatification of Newman by Pope Benedict XVI has brought him to become the most significant figure of nineteenth-century Catholicism. It notes that the legacy of Newman continues to represent as a source of vitality and challenge for the contemporary Church. It notes that the profusion of insight and personal value made Newman to become candidate of sainthood. It cites various literary works which reflect the progress of Newman's life and spirituality.

Chile enjoys the blessing of two canonized saints that have left their mark on our territory, Saint Teresa de los Andes and Saint Alberto Hurtado. But there is also a series of life testimonies from men and women who surrender as pious devotion, as venerable servants of God and finally some who simply have died with a reputation for holiness. The saints in Chile are a sign of faith that was not imposed by force, but bore fruit and was accepted and protected in life. In the present article, as a contribution to the bicentennial, some of the figures that mark the path of holiness from the beginning are focused on, illuminating national history today. [TRANSLATION]

The article presents an examination into the 15th-century efforts of the Dominican monastic order to canonize the 13th-century friar and natural philosopher St. Albertus Magnus. Details are given describing how the movement in support of Albertus based in Cologne, Germany sought to depict his life and his participation in the Observant movement. The canonization movement is also referenced in relation to the broader trends of seeking to promote religious reform in the late Middle Ages through the religious life of the monastics and concerns over the popularity of magical practices. St. Albertus' approaches to studying natural science, magic, and the religious aspects of both are examined.

The author analyzes "Sanctorum Mater," an instruction issued by the Congregation for the Causes of Saints of the Holy See on May 17th, 2007 regarding the processing of causes for sainthood, as well as a related letter from Pope Benedict XVI. The comments focus on aspects of the canonization process affected by the instruction, including the importance of saintly reputation in the selection of causes, the role of bishops and eparchs in processing causes, and the emphasis on canonization as a defined process.

The article presents "Sanctorum Mater: Instruction for Conducting Diocesan or Eparchial Inquiries in the Causes of Saints," an instruction issued by the Congregation for the Causes of Saints of the Holy See. The instruction states that its objectives are to clarify the provisions of existing laws governing the causes of saints and facilitate the application of these provisions. It sets forth the procedures to be followed by bishops and eparchs for determining sainthood, including making an initial determination if a cause should be pursued, gathering documentary evidence, interviewing witnesses, and forwarding findings to the Congregation for the Causes of Saints for final consideration.

The study presents the historical problems of the formation of the Canon. How and when did appear the Hebrew Canon formed of 22 books? Who and based on what criteria did arrange the collection of the inspired books? The author analyses thoroughly the ancient references regarding the formation of the Canon: the work of Josephus Flavius Contra Apionem, edited in 95 AD, the report of 4Esra 14,18-48, the references of the books of the Maccabees, and the book of Jesus, Son of Shirach, written in 132 BC. The studied reports show that the literal process of the forming of the Canon has ended in the 3rd century BC. In this era the Canon divided in three parts has been known and accepted as a document of universal value. In the 1st century BC the number of the books belonging to the collection is also known. Taking into consideration the fact that the literally and theologically definitive Canon has been generally accepted, wide spread and with a normative effect in the 1st century BC, the hypothesis of the formation of the Canon in the synod of Jabne becomes critically problematical. [ABSTRACT FROM AUTHOR]