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A rare manuscript kept in Torre do Tombo (Lisbon, Portugal) preserves the memory of several celebrations of the beatification of Ignatius of Loyola, which took place around the realms of the Spanish Habsburgs in 1609–11. Among these, there is the account of those organized in Goa in 1610, whose narrative reveals the cultural hybridization of European and Indian influences, in a nod to the local population to make readable the Jesuit message to a wider audience. Such Indian influences also reflected the origin of the craftsmen employed in constructing vehicles, decorations, and machines, whose cultural background conditioned the final result. The Jesuit narrative, however, depicted Indians either as props (used in procession for their exoticism) or as bystanders (as no one is individualized in the narrative, except key official figures invited by the Society to participate in the celebration). [ABSTRACT FROM AUTHOR]

This article focuses on the meeting between Mikołaj Krzysztof Radziwiłł "the Orphan" (1549–1616), powerful magnate from the Grand Duchy of Lithuania, and Pope Pius V (1504–1572), its inclusion in the pope's first biography, and its influence on his hagiography. The brief encounter in 1566 left an impression on the young duke, leading to his conversion to the Roman Catholic faith. The event was included in the first biography of Pius V, written by the Italian humanist Girolamo Catena. Following the pope's beatification (1672) and canonisation (1712), the number of works devoted to Pius V significantly increased. Initially mentioned by only one of his titles, the "Duke of Olyka," Radziwiłł's identity was not always recognised by later authors, resulting in the abstraction and allegorisation of the event. The decontextualised mention of the Duke of Olyka appeared in various hagiographies of Pope Pius V as part of the narrative of his saintliness. [ABSTRACT FROM AUTHOR]

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The process of the canonization and beatification of John Nepomucene Neumann began in 1886 in the Archdiocese of Philadelphia and the Diocese of Budweis. His canonization was completed in 1977. The study presents an as yet uncharted topic of the apostolic process in the Diocese of Budweis in 1897-1901 and other activities and events related to Neumann’s process of beatification and canonization in the Diocese Budweis until the decree on Neuman’s heroic virtues was issued in 1921.

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The process of the canonization and beatification of John Nepomucene Neumann began in 1886 in the Archdiocese of Philadelphia and the Diocese of Budweis. His canonization was completed in 1977. The study presents the as yet uncharted topic of the informative process in the Diocese of Budweis in 1886-1888, including a follow-up examination of John Nepomucene Neumann’s written estate in 1891 and other activities and events related to the Neumann’s process of beatification and canonization up to the beginning of the so-called Apostolic process in December 1896. This study seeks to describe in more detail the ecclesiastical legal process of the whole case; in addition to the context, it seeks to show in a broader horizon the so-called second life of John Nepomucene Neumann in the Diocese of Budweis, which was associated with the spread of his spiritual legacy.

The iconography of the martyrs of Japan is often linked to that of the Twenty-Six Martyrs of Nagasaki. This group of mostly Franciscans was crucified in 1597 and beatified in 1627, and also included three Jesuits. The Society of Jesus, however, did not emphasize these martyrs in their engravings and representations of the victims of their Japanese mission especially before their beatification. The close study of two major works, Nicolas Trigault's History of the Martyrs of Japan (Latin, 1623; French, 1624) and the famous Imago primi saeculi (1640), reveals how text and image combine to generate a different discourse of martyrdom that centered on sacrificial fire rather than death on the cross. Although the first three beatified martyrs were never forgotten, the Imago in particular foregrounds another Jesuit martyr, Carlo Spinola, whose prominent family had played an important role in that work's creation. [ABSTRACT FROM AUTHOR]

Raffaella Carrà, questioned about her status as a gay icon, expressed uncertainty, attributing it to the LGBT+ community's imaginative connection with her. The first statement of explicit support dates to 1979. A relationship established over time, initially quietly, later confirmed with her recognition as a global gay icon (at the World Pride in Madrid) and in numerous interviews, in which, when asked about the reasons for such a "love", she responded with a somewhat ambiguous yet dense «I don't know». Rita traces the reasons for this feeling to the camp phenomenon, in its ability - paraphrasing Sontag - to eliminate every element of morality, neutralizing indignation through the passion for exaggeration, for what is artificial and consequently «intimately "against", even if it does not throw bombs. The performance alone is sufficient to be explosive. Almost always she discovered to be subversive without being aware of it», revolutionizing and promoting «instances of extreme modernity without even noticing it», according to Barra. As a skillful interpreter of the world that surrounded her, Raffaella Carrà defined this feeling in terms of the imagination, thus recognizing an "other" space as the only place where a sense of community could be established, where it is too often possible to legitimize a principle of equality which is denied in the reality. Carrà deposed the star forms by exciting «the public to marvel with her, not at her», as Rita wrote, in a sort of "meta-transvestism" which is very reminiscent of the processes of appropriation and re-semanticization implemented in the use of GIFs and in fanvidding practices. Through a study of remix operations on some social networks, the article tries to draw a map of online condolence messages from the LGBT+ community as soon as it learns about its icon's death. An online space which, following her disappearance, becomes a safer space for her fans, therefore an ideal ceremonial place for the conjugation - which took place quietly at an institutional level - between the icon of sexual liberation and the gay icon, in a secular, spontaneous and transnational beatification process without precedents. [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 focuses on the problems that limited the inclusion of Hispanic American characters in list of the apostolic saints. It mentions case of the venerable mother María de Jesús Tomellín, the "Lily of Puebla", in the Viceroyalty of new Spain and books differentiated by their origin, promotion, financing and inclusion in a certain phase of the beatification process before the diocesan authorities and apostolic. It also mentions impression of each hagiography of the religious conceptionist.

In this interview, Cardinal Daniel Sturla, Archbishop of Montevideo, highlights the Church in Uruguay as poor, free, small, and beautiful. Despite the country's historical secularization, the Church has managed to establish a positive dialogue with society. Although the number of Catholics has decreased, the Church has intensified its evangelizing efforts and its commitment to the most needy. Additionally, the implementation of protocols for the protection of minors and prevention courses to address cases of sexual abuse are mentioned. Finally, the upcoming beatification of Jacinto Vera, the first bishop of Uruguay, is mentioned. The article also addresses the figure of Bishop Jacinto Vera and his role in the organization of the Uruguayan Church, as well as the importance of synodality and the current challenges of the Church in its mission. [Extracted from the article]

Abstract From a little-studied perspective, this work analyzes the theological and legal foundations that currently govern the canonical processes responsible for elevating the faithful deceased with a reputation for sanctity to the honor of the altars, and intends to answer the following key questions: is it licit to invoke the intercession of these faithful departed, using their photographs, relics and other personal belongings before starting the process of beatification? Can this type of devotion be described as a "personality cult", deviating from Catholic doctrine? What is the canonical meaning of the so-called "public cult" which the Church only renders to Saints and Blessed? What is the canonical meaning of "private cult"? Other interesting questions related to this study come to light, further illustrating the topic: What teachings do the animadversiones of the Ordinary Process (1914) and the Non Cultu Process (1916) provide with respect to the beatification process of St. Theresa of Lisieux? Did the Promoter of the faith, Msgr. Alessandro Verde, act correctly in censuring certain attitudes of the Carmelite saint, such as her recommendation to keep the remains of your cut nails or her belongings? At the same time, was right the second Promoter of the faith, Msgr. Angelo Mariane, correct in contesting the incessant influx of pilgrims to the Buissonnets! Was there any legal basis for his contention that these acts were hardly admissible because they were a public incitement to prohibited ecclesiastical cult? [ABSTRACT FROM AUTHOR]

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The centennials of Joan of Arc's canonization (1920) and Shaw's Saint Joan (1923) afford an opportunity to revisit the play's preface and its heroine to evaluate Shaw's assessment of Joan's enigmatic voice hearing against recent empirical research. The article summarizes Shaw's position, situates it within the history of the psychiatry of voice hearing, and analyzes it in light of contemporary research on voice hearing generally and within religious communities. It argues that Shaw anticipated a late twentieth-century turn towards a benevolent regard for voice hearing and that he suggests venues for further research in areas still under-explored. [ABSTRACT FROM AUTHOR]

The article "The Trinity in the saints: the Trinitarian life of Isabel and Itala" talks about the experience of mystical visions of the Holy Trinity by saints such as Ignatius of Loyola and Faustina Kowalska. The article presents the examples of Saint Elizabeth of the Trinity and Blessed Itala Mela, who fully lived the Trinitarian vocation and are proposed as examples of life for all Christians. Elizabeth of the Trinity was beatified by Pope John Paul II in 1984 and canonized by Pope Francis in 2016. The text talks about the life of Elizabeth of the Trinity and her relationship with the Trinity. Elizabeth seeks to hide in God and contemplate His greatness. She sees the Virgin Mary as a model of a life immersed in the Trinity. The Trinity transforms the soul in which it dwells, making it more similar to itself. Elizabeth desires to be a praise of the glory of the Trinity and finds in God companionship, joy, and a sense of life. Her Trinitarian vocation leads her to proclaim this mystery to others and to live in communion with other souls. The text also talks about the spiritual experience of Blessed Itala Mela, who experiences the presence of the Trinity in her soul and commits herself to spread this mystery. Both women live a life of communion and appreciation for each person, inspiring other saints to follow their example. The text highlights the importance of spreading the dogma of Trinitarian indwelling and living according to this truth, and concludes that all Christians are called to live in communion with the Trinity. [Extracted from the article]

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The Humani generis encyclical of Pius XII cautioned against obliging God to do necessarily what he did freely. But such freedom is not an indifferent detachable optionality but an offer consistent with the freedom of the Incarnation. Neither freedom should be considered as divisible into degrees but rather as consistent with the wholeness of the original gift. As the Cross of Christ follows inseparably upon the absolute total and loving self-donation of the Father sending the Son among us even freely unto death, so also the supernatural orientation of humanity is the fullness of the original inseparable giftedness of creation in its sinless beginning. Speculation about divine options departs from the revelation we know and in which we exist. It leads to arguments about limbo, double gratuity, and especially about what the residual "natural" consists of: is it explainable apart from the wholeness of paradise, or does this lead to a relapse into the ungraced necessary creation of Aristotle's world, with its natural death and inherent corruptibility? Our free creation/beatification received from God comes neither optionally nor necessarily from Him but comes as overwhelmingly and irreversibly loving. [ABSTRACT FROM AUTHOR]

The article is about the life and beatification of John Paul I, who was elected Pope in 1978 and had one of the shortest pontificates in history, lasting only 33 days. John Paul I stood out for his simplicity, his taste for informal exchanges, and his closeness to children. He was beatified in Rome in 2003 and is the sixth Pope of the 20th century included in the book of the blessed. The text also mentions other canonized popes of the last century, such as Pius X, John XXIII, Paul VI, and John Paul II. In addition, the article presents a homily by Pope John Paul I during the Mass at the beginning of his ministry in 1978, in which he talks about the Church and its role as the successor of Peter, expresses gratitude for the support received, and sends greetings to delegations from other churches and ecclesial communities present at the Mass, as well as to heads of state and members of extraordinary missions. The homily ends by invoking the Virgin Mary to guide him in his apostolic service. [Extracted from the article]

In 1205, the Danish king Valdemar II married a Bohemian princess, known in her new country as Dagmar. Little contemporary information exists concerning this queen, who died only seven years after her arrival. Nonetheless, Dagmar is one of very few figures from medieval Danish history whose names are familiar to a general Danish public in the present. Over the centuries, a narrative of her life has emerged, based largely on a group of ballad texts first written down in the sixteenth century, that Queen Dagmar was so exceptionally beautiful and kind that Danes (particularly common people) remained devoted to her memory through the generations. Moreover, several texts, and a remarkable early twentieth-century painting in St Bendt's Church in Ringsted posit her as an intercessor on behalf of Denmark, in ways that come very close to portraying her as a saint, so much that one twentieth-century ballad scholar concludes that the Benedictine monks of Ringsted launched a canonization process on her behalf. This article investigates the image of Queen Dagmar as it has developed over the centuries with a particular eye toward implications or claims of sanctity, toward Dagmar's purported role as an intercessor during and after her lifetime, and her perceived (and at times seemingly prescribed) role in the constitution of Danish identity. [ABSTRACT FROM AUTHOR]

The Vatican has canonized ten new saints, including Tito Brandsma, María Rivier, María de Jesús, Lázaro Devasahayam Pillai, and Maria Francesca di Gesù. These saints were beatified by Pope John Paul II in different years. The article also mentions other blessed individuals, such as María Domenica Mantovani, César de Bus, Luigi Maria Palazzolo, Giustino María Russolillo, Charles de Foucauld, Mario Ciceri, and Armida Barelli. These people have been recognized by the Catholic Church for their dedication to the faith and their service to others. [Extracted from the article]

The article focuses on the testimony of Cyprien Rugamba and his wife Daphrose, who were killed during the Rwandan genocide in 1994. Cyprien, a famous poet and choreographer, worked for ethnic reconciliation in his country. After a radical conversion, they founded the Cyprien and Daphrose Rugamba Center to help street children in Kigali. Their story has been recognized by the Catholic Church, which began a beatification process in 2015. [Extracted from the article]

In the year 2023, at least four beatification ceremonies will take place. Among those beatified are Henri Planchat, Ladislas Radigue, and three companions, martyr priests of the Congregation of the Sacred Hearts of Jesus and Mary; María de la Concepción Barrecheguren, a young laywoman; Jacinto Vera, bishop of Montevideo; and Józef Ulma, Wiktoria Ulma, and their seven children, martyrs. The beatification process of priest Petro Pavlo Oros and Elisabetta Martínez, founder of the Congregation of the Daughters of Santa Maria di Leuca, is also mentioned. [Extracted from the article]

The Finding of the Letter of the Kolbe brothers {which Fr. Alfonso and St. Maximilian, sent their mother Maria Kolbe on December 22, 1928} occurred in 2018, but the fact was not disclosed. The article details, for the first time, the letter in the Italian version, describing its history and offering an analysis of the content. It is an interesting typewritten letter, signed by both Fr. Alfonso, who wrote it, and St. Maximilian. The content allows us to state that there was a mutual agreement between them in sending the letter to their mother, and that it was not just an initiative of Fr Alfonso. The rediscovered letter will be inserted, as an attachment, in the third volume of the Kolbian Sources, soon to be published, which will contain the Conferences of the Saint, translated by Fr. Cristoforo Zambelli (1941-2004), and the Process of his beatification and canonization. Both are unpublished texts. In addition, the last volume of the Sources will include indexes regarding the documents of all three parts of the literary legacy linked to the martyr of Auschwitz. [ABSTRACT FROM AUTHOR]

This essay deals with the mechanisms that the capital of New Spain puts in place to extol its saint and martyr, fray Felipe de Jesús, through processions, sermons, exhibitions of relics, begging for alms, relations of festivals and poetic contests in order to promote, encourage and keep alive the cult from the martyrdom at the end of the 16th century, the beatification and patronage in the 17th century, and finally, the canonization in the 19th century. In addition to his hagiographers and his own seraphic order, priests, canons and patrons of the ecclesiastical chapter, preachers of the various orders, city attorneys, chroniclers and poets contribute with heterogeneous speeches (architectural, religious or poetic), but all with the same purpose: to praise the saint by adorning him with all kinds of allegories and classical comparisons so that New Spain would have her little niche of holiness to be able to build a bridge with Christian Rome and take a place in the universal church. The fervor of the citizens, the faith of the faithful, the contribution of the guilds, the Cabildo and the University and the propaganda of his seraphic order will be the promoters of his canonization through three means: processions, sermons, and reports of public celebrations. [ABSTRACT FROM AUTHOR]

In the mid-nineteenth century movement towards Christianity in Chotanagpur in central India, the missionary Constant Lievens (1856–1893) played a pioneering role in the establishment of the Catholic Mission among the Adivasis (indigenous peoples). Through Lievens' legal advocacy, Adivasis not only adopted a faith, but also began to reclaim their lands and their indigeneity. Drawing on ethnographic research around the intercessory prayer for the beatification of Lievens, this paper analyses the present-day lived contestations of Adivasi Catholic identity-making. The paper argues that Adivasi Catholic identities are lived in contestation and continuous negotiation with their present realities, while also borrowing from the legacies of their own past struggles and their intermediaries. [ABSTRACT FROM AUTHOR]

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This article studies the relationship between holiness and nation in the second half of the nineteenth century. The Spanish case is a good example of how the local, the national and the universal were combined through the celebrations of beatification or canonization during the pontificates of Pius IX and Leo XIII. [ABSTRACT FROM AUTHOR]

Among many titles, John Paul II fully deserves to be called the “Pope of Holiness” due to a record number of beatifications and canonizations that he made and an original doctrine on holiness. He wanted to put into practice the conciliar teaching on the universal call of Christians to holiness. In the Pope’s theology of holiness, the emphasis is placed on the Holy Trinity as the source of all holiness. In addition, he speaks of the manifestations, models and means leading to holiness, and thus of a specific “pedagogy of holiness”. John Paul II’s doctrine of holiness is closely related to his lifestyle, which was confirmed by the Church with his beatification (1 May 2011) and canonization (27 April 2014). Considering his doctrine, life and concern for the Christian shape of Europe, it is a legitimate expectation that he will soon be proclaimed a Doctor of the Church and Patron of Europe.

The article examines that on September 4, 2021 the beatification ceremony of Fray Mamerto Esquiú took place in his homeland, Catamarca, Argentina. Topics include considered that the new blessed left an indelible mark on his preaching in favor of the most humble, education and institutions and the Vatican attributed to him the miraculous healing of a girl suffering from osteomyelitis, a miracle that made him blessed.

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This study intends to write a narrative on the fame of Sanctity of Fr. Francesco F. Palliola, S.J., relative to his martyrdom and identify devotees' patterns of devotion. The researcher used the phenomenological research design as well as the inductive, descriptive research approach to study devotees' experiences, those taken-for-granted assumptions, and usual ways of perceiving. Data collected was through interviews and archival researches. The narrative is significant to enrich the documents compiled by the Diocese of Dipolog City for the beatification. Findings show that there has been an intense devotion to Fr. Palliola by some townsfolk in Zamboanga del Norte. Patterns of devotion involved healing answered prayers or mysterious phenomena. In a way, it went into a cycle of supplication-thanksgiving-supplication. Written accounts and shared stories had contributed to the popularity of the devotion. [ABSTRACT FROM AUTHOR]

This paper analyses the role of several elements of the celebration (especially theatre, literary compositions and sacred oratory) in the complex relationship between Jesuits and Dominicans in Manila in the second half of the 17th century. The comparative analysis of the chronicles written on canonization and beatification celebrations of both religions organized in the 1670s shows their rivalry in the field of letters when it comes to demonstrating their doctrinal and intellectual hegemony, as well as in the search for a favorable social position with respect to the ruling classes. The issue is thus part of the battle for propaganda that ultimately resolves quotas of spiritual and temporal power. [ABSTRACT FROM AUTHOR]