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The God who is unknown paths of holiness

O signs Christian moves and works with the others like the disciples of Emmaus. They were on their way to the village of Emmaus in conjunction with a stranger ("Do not know, therefore anything that happens here?") Had to share the same bread for him to recognize in Jesus (cf. Lk 24:13-35).
from the Unknowable is as unknown and that the Lord always comes in the home and its : "Behold, I come as a thief" (Rev. 16.15; cf. 3.3). Those who believe in him are called constantly to recognize it, resident away or come from elsewhere near unrecognizable or separated brother, approached on the street, locked up in prisons, housed at the derelict, or ignored, almost mythical, in a region beyond our borders. The "mystical" always breaks in the church as a damper, an importunate, a stranger. It was so for all the great spiritual and apostolic movements. By contrast, every Christian is tempted to become an interrogator, such as Dostoevsky, and to eliminate the stranger.
This brings us back to something more disturbing yet, but fundamental to the Christian faith: God is the stranger, who does not know it, while believing in him , he remains a stranger to us, in the thickness of human and our relationships. But he is also misunderstood, and he who does not want to acknowledge that, as John says, is not "accepted" at home, his (cf. Jn 1:11). It is on this, finally, that we will be judged, this is the definitive examination of the true Christian life: we welcome the stranger, visited the prisoner, gave hospitality to the other (cf. Mt 25:35-36)?
We must be realistic. The church is a society. Now, each company is defined by what it excludes. It is differentiating. Form a group of strangers is to create. Here is a bipolar structure, vital to every society: it puts an "outside" because there is "between us", because it delineates a border inside the country, the "other" because the body takes a "we."
This law is also a principle of elimination and intolerance. She holds a master in the name of a truth defined by the group. Dall'estraneo to defend themselves, it is absorbed or it island. Conquista y pacify : two identical terms for the ancient English conquistadors. But perhaps just as we do, even while claiming to understand others and, in the field of ethnology, for example, to identify with what we know about them and (we think) better than them?
Just because it is also a company, although a particular genre, the church is always tempted to contradict what he says, to defend himself, to obey this law that excludes or suppresses the outsiders, to identify the truth with what it says about same, to count the "good" according to its members visible, to bring God to be nothing but the justification and the 'idol' of an existing group. History shows that this temptation is real. This poses a serious problem: can a society that witnesses God and not merely to make God your possession? The Christian experience deeply
rejects this reduction to the law of the group, which results in a movement of incessant passing. You could say that the church is a cult that never accepts to be. It is constantly drawn out of his mind by those "outsiders" that take away his property, which always surprise the elaborations and institutions laboriously acquired, and recognizes that the living faith little by little, the Thief, the coming One.

( Michel de Certeau , never without the other , Qiqajon, Bose 1993)

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L to canonization, with his character esemplaristico-selective and its implication of worship, not just select people, but the very model of holiness , pointing to a exemplary high level of evidence. Holiness, however, knows very varied routes and patterns. The measure of the holiness of a person is ultimately known by God alone and nothing prevents a convert to sanctify themselves in a very short time and reach a high degree of holiness. The typical case is offered by himself in the Gospel of the Good Thief, "canonized" ante litteram by Christ himself: "Today thou shalt be with me in Paradise" (Luke 23:43). In general, however, this merger of the journey, set against a life less than exemplary behavior for a long does not make it easy to check that model and proposed for canonization. The sanctity of such a person is not the less true.

Other problems may arise from the fact that the proposal of canonized saints tend to feel the dominant cultural patterns and, on non-essential aspects of Christian life, it can happen that you take different attitudes, while sharing the same fundamental holiness. Often the constraints Culture of churchmen who have the responsibility for this delicate discernment emerge strongly.

The history of holiness in the Church knows in fact a great variety of trails . Times, temperaments, backgrounds, circumstances, have acted to mold figures of saints that, if in some things necessarily resemble each other, in others express great and enriching diversity. There may be patterns of genuine holiness beyond the "canonized" and "canonization." The scenario of holiness a category known saints who is at least puzzling to our sensibilities: the so-called "fools of God", well known in the East (in the West think Francis of Assisi).

There is a sanctity beyond the borders of the Church ? If you take this concept of holiness in relation to the commitment with which you respond to grace, on the basis that this work universally, even holiness is universal. So there is a holiness that is "not Christian" in terms of explicit consciousness, as it includes the revelation given in Christ, but it's Christian roots in "as is acceptance of His Spirit, until the full revelation .

The Christian spirituality suffers from the inevitable setbacks complex condition of the culture and religiosity our world, and in areas not constrained by such "spirituality outside the borders," and it's no wonder that, under the influence of the Spirit of God who does not surrender to the human condition, to develop paths of holiness and only God knows that the Christian discernment can even see the view of God, leaving the final evaluation.

( Domenico Sorrentino, The experience of God in spiritual theology Design, Cittadella Editrice, Assisi 2007, pp. 870-876).

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accessible, at least we try!

The most beautiful monuments in Florence a guide for the disabled. 'Places Art in Florence for all 'is a brochure that contains all the tourist areas where accessibility is guaranteed by the disabled.
The guide is made by the City of Florence in collaboration with the Association Citizen-barrier-free tourism. Among the monuments accessible to the Galleria degli Uffizi, the Accademia, Pitti Palace, the churches of Santa Maria del Fiore, Santa Croce and Santa Maria Novella.
The brochure was presented at the Palazzo Vecchio by Elizabeth Cianfanelli, Councillor for Tourism and Lamberto Tozzi, representing the 'Association.
The brochure contains not only news about the accessibility of monuments but also brief descriptions of the spaces to be visited and any difficulties you may encounter. For Cianfanelli "this guide is not directed only to disabled people but also others such as the elderly or mothers with children in wheelchairs." The brochure will be presented today in Milan at the Bit of Tuscany in the stand .

source: http://toscana.travelnostop.com/NEWS_dettaglio.php?idArticolo=72965

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fall visitors in museums and archaeological sites

ROME, Feb. 10 - They continue to get visitors in museums and archaeological sites. In fact, according to the latest report of the Directorate General of the Ministry of Culture's General Affairs, reported in November, visitors decreased by 2.70% and 7.19% of collections over the same month last year.
Tuscany, which recorded 5,255,065 visitors in 2008, fell to 4,973,764 in 2009.
Lazio from 11,538,047 to 11,018,423, from 1,229,938 to 1,367,638 Lombardy and the Veneto from 923,556 to 879,770. Just to name a few.
''This means that the crisis involves domestic tourism, but also that of foreigners - said the general secretary of Uil Cultural Heritage, Gianfranco Cerasoli -. Should review the policy and the costs of inputs to ensure that a family of 4 should not spend less than € 48 to visit a museum or archaeological site. E 'need to increase the times museums and archaeological areas in anticipation of the opening hours as is already happening in certain places, creating openings for exceptional all indicators tell us that young people, according to a survey of the National Research Council, are concerned, as an alternative to the pub to visit the museums in times night but they must have flexible hours with the organization of exhibitions and events for their age.''
''The museum buildings - continues the union - to draw the attention of potential visitors should offer tickets and cultural offerings to different costs between different periods along the lines of the case for instance for cultural tourism that sees lower prices hotels and transport at certain times Last year almost a minute. So no more tickets at a fixed cost - he concludes - but different tickets based on date, time and attendance up to provide free periods such as during the period from November to March each year''.

to add that I feel is not just a matter of hours or costs, many museums are cryptic, poorly accessible and not at all interactive and most of the archaeological areas are left to their own and without any support or educational information. : (((

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selfless soul

I n this post quote François de Salignac Fenelon, in an excerpt from his opera " Explanation of the top of the saints on the inner life ", Sao Paulo, 2002, edited as always by the great Marco Vannini . Associate for his ideas and his support of Madame Guyon quietist movement, in this passage speaks of the soul "disinterested," or soul that is totally dedicated to God and his will, losing their identity, their desire, their autonomy. This soul does not want love (the sum of all virtue) and comes to not even want love and happiness as well, but God alone.

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ARTICLE XXXIII

TRUE

There is person in the state union of all the virtues love, something that never excludes the separate exercise of all virtues. You charity, as St. Thomas following St. Augustine, which is the form or principle of all virtues. What distinguishes them is the specific or particular object which is applied to love. The love that you refrain from impure pleasures is chastity, and this same love when tolerate evils, is called patience.

This love, without leaving the its simplicity, it becomes time to time all the different virtues, but because he does not want any virtue, inasmuch as strength, size, beauty, regularity, perfection. "The soul does not love the most disinterested virtue," as St. Francis de Sales said, "either because they are beautiful and pure, because they are not worthy of being loved, or why make it more beautiful and more perfect than those who practice or because they are meritorious, or prepare for the eternal reward, but simply because they are God's will selfless soul, "as this great saint of Mother Chantal said," does not wash its sins to be pure and not adorned with the virtues to be beautiful, but to please his spouse , and if ugliness had been as pleasant for him, she would love her as much as beauty. "

They practice all the virtues thus distinguished without thinking that they are virtues, at any time is not expected to do the will of God , and love makes you jealous that you no longer want to be virtuous if themselves and, together, that no one has ever, except when you are no longer interested to be. In this sense we can say that the soul does not want passive and disinterested love even more because it is the perfection and his happiness, but only because it is what God wants from us. From this it follows that St. Francis de Sales says that " back to ourselves instead of love love love the beloved." Elsewhere this saint says that "the desire of salvation is good, but" that " is even more perfect not want anything."

you saying that you should not even wish for the love of God as our good . Finally, to give this truth all the precision required, the saint says that "we must make sure not to look to God than the love of her beauty, and that there is no pleasure in the beauty of his love." This will seem a subtle distinction to those who have not yet been instructed dall'unzione, but is supported by a tradition of all the saints from the beginning of Christianity, and you can not criticize without criticizing the saints who have put in Perfection mild cases this jealousy of love. To speak in this way is to repeat what the saints mystics have said after St. Clement and after the ascetics on the suspension of the virtues, and that much needed to be explained with infinite precaution.

FALSE

In the passive state, the separate exercise of the virtues is no longer appropriate, since the pure love that contains all of the eminently its quiet pantry absolutely souls from their exercise. Speaking in this way is to contradict the Gospel, the scandal has put the stone in the way of children of the Church (cf. Rom 14:13), is to give them the name of living while dead.

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Charity, the soul of the saint

T rays from the Catechism of the Catholic Church the essential points which speaks of "holiness" and "communion of saints."

II. The Church is holy

823 "We believe that the Church ... is unfailingly holy. Christ, the Son of God, who with the Father and the Spirit is praised as "uniquely holy," loved the church as his bride and gave himself for it, in order to sanctify it, broke it together and broke it to himself as his body filled with the gift of the Holy Spirit for the glory of God "[Conc Ecumenical Council, Lumen Gentium, 39]. The Church is therefore "the holy People of God" , [Conc Ecumenical Council, Lumen Gentium, 39] and its members are called "saints" [cf Acts 9:13, 1 Cor 6.1, 1 Cor 16.1].

824 The Church, united to Christ, he is sanctified by him and in him she becomes sanctifying. All the activities of the Church converge, as they last, "to the sanctification men and the glorification of God in Christ "[Conc Ecumenical Council, Sacrosanctum Concilium, 10]. It is in the Church that "the whole fullness of the means of salvation" [Conc Ecumenical Council, UR, 3]. It is in her that "by the grace of God we acquire holiness" [Conc Ecumenical Council, Lumen Gentium, 48].

825 "The Church on earth is already adorned with holiness a real though imperfect [Conc Ecumenical Council, Lumen Gentium, 48]. In its members perfect holiness is yet to be reached. "So many and such great means of salvation, all the faithful of every state condition and are called by the Lord, each in his way to that perfection of sanctity by which the heavenly Father is perfect "[Conc Ecumenical Council, Lumen Gentium, 48].

826 Charity is the soul of holiness to which all are called : it "runs all the means of sanctification, it gives them form and lead them to their end": [Conc Ecumenical Council, Lumen Gentium, 48]
understood that the Church had a body composed of different members, and did not lack the noblest and most necessary member. I realized that the Church had a heart, a heart burning with Love. I understood that Love alone pushed the action the members of the Church and that this love is off, the Apostles would no longer be proclaimed the Gospel and martyrs would no longer shed their blood ... I understood that love embraces in itself all vocations, that Love was everything, that extended to all times and all places ... in a word, that Love is eternal! [St. Therese of the Child Jesus, autobiographical writings, B 3v]

827 "While Christ, holy, blameless, undefiled," knew no sin, but came only to expiate the sins of the people, the Church embracing in its bosom sinners, holy and always in need of purification, follows constantly the path of penance and renewal "[Conc Ecumenical Council, Lumen Gentium, 8; cf Idem, UR, 3, 6]. All members of the Church, including her ministers, must recognize our sins [cf 1 Jn 1.8 to 10]. In all, until the end of time, the weeds of sin will still be mixed with the good wheat of the Gospel [cf Mt 13,24-30]. Hence the Church gathers sinners already caught the salvation of Christ, but always in the process of sanctification:
The Church is holy, though in its bosom sinners, because it has no other life but that of grace : by living by her life, her members are sanctified, it is by removing his life, they fall into sins and disorders that prevent the radiation of her sanctity. Why she suffers and does penance for these sins, from which she has the power to heal her children through the blood of Christ and the gift of the Holy Spirit [Paul VI, Credo of the People of God, 19].

canonizing some 828 faithful, ie by solemnly proclaiming that the faithful have practiced heroic virtue and lived in fidelity to the grace of God, the Church recognizes the power of the Spirit of holiness within her , and supports the hope of the faithful by offering them the saints as models and intercessors [cf Second Vatican Ecumenical Council, Lumen Gentium, 40, 48-51]. "The saints have always been source and origin of renewal in the most difficult moments in the history of the Church "[John Paul II, Apost. ap. Christifideles laity, 16]. Indeed, "holiness is the hidden source and infallible measure of her apostolic activity and missionary zeal of his [John Paul II, Apost. ap. Christifideles laity, 16].

829 "While the Church has already reached the Blessed Virgin that perfection without spot or wrinkle, the faithful still strive to grow in holiness by conquering sin, and so they turn their eyes to Mary": [Conc Ecumenical Council, Lumen Gentium, 65] in her, the Church is already the all-holy.

COMMUNION OF SAINTS

946 After confessing "the holy catholic Church, the Apostles' Creed adds" the communion of saints. " This article is, in some respects, an explanation of the preceding: "What is the Church if not the assembly of all the saints?" [Niketas Explanatio symbol, 10: PL 52, 871B]. The communion of saints is the Church .

947 "Since all believers are one body, the good of each is communicated to others ... We must therefore believe that there is a communion of goods in the Church. But the most important member is Christ, as is the head ... So the sake of Christ is communicated to all members , this is done through the sacraments of the Church "[St. Thomas Aquinas, Expositio in Symbolum Apostolicum, 10] . "The unity of the Spirit, from which the Church is alive and upright, means that all it has to be common to all those who belong to it" [Roman Catechism, 1, 10, 24].

948 The term "communion of saints" therefore has two meanings, which are closely linked, "communion in holy things [" holy "]" and "communion between people holy ["sancti"]. "
"Sancta Sanctis," - God's holy saints - is proclaimed by the celebrant in most Eastern liturgies during the elevation of the holy Gifts before the distribution of communion. The faithful ["sancti"] are nourished by the Body and Blood of Christ ["holy"] to grow in the communion of the Holy Spirit [koinonia] and tell the world.

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striving for perfection

T Abduction from the "Compendium of ascetical and mystical theology" of A. Tanquerey (published in 1927) suggest that part which speaks of the obligation to strive for perfection by all those who live a Christian life. Summarize and omits Latin quotations.

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out the nature of Christian life and perfection, we are left to consider whether there is a real obligation for us to progress in this life or whether it is sufficient to keep it jealously as a treasure.

obligation itself.

in such delicate matters must be used precisely as possible. It is certain that it is necessary and that you die in a state of grace for salvation, then it seems that there is no strict obligation for the faithful more than to preserve the state of grace. But that is precisely the question: know if you can keep for a considerable time the state of grace without trying to advance . Now the authority and reason enlightened by faith we show that, in the state of fallen nature, we can not remain long in a state of grace without trying to progress in spiritual life and practice from time to time some of the evangelical counsels.
The argument from authority.

1, Sacred Scripture does not deal directly with such a question, post which the general principle of distinction between precepts and counsels, ordinarily does not say what in the exhortations of the Lord shall be binding or not. But putting so much emphasis the sanctity which is fitting for Christians , puts before the eyes of this ideal of perfection, so openly preached to all the necessity of renunciation and charity, the essential elements of perfection, every unbiased mind immediately arises the conviction that, to save You must, on occasion, do more than is strictly controlled, and then strive to move forward.

A) So our Lord presents to us as an ideal of perfection itself holiness of our heavenly Father: "Be perfect as your heavenly Father is perfect", then all those who have God for his father, must approach this divine perfection, which clearly can not be without some progress. The whole Sermon on the Mount is not in essence that the comment and the development of this ideal. The way to keep this is the way of renunciation, the imitation of Our Lord and the love of God: "Whoever comes to me and not hate (that does not sacrifice) the father, mother, wife, sons, brothers, sisters and even their lives, can not be my disciple. " We must therefore, in some cases, to prefer God and his will to the love of parents, wife, children, their lives and sacrificed everything to follow Jesus, and the heroic courage which assumes that there will not be at the appropriate time if I was prepared to sacrifice supererogation. This is certainly narrow and difficult and very few follow it, but Jesus wants us to make serious efforts to enter it: this is not a wonder to strive for perfection?

B) or otherwise speak his apostles. S. Paul often reminds the faithful that they were elected to become a saint, which can not be done without stripping the old man and put on the new, that is, without stifling the trends of the corrupted nature and without trying to imitate the virtues of Jesus Neither this will succeed, adds S. Paul, without studying to achieve "the full measure of the age of Christ", which means that, being incorporated into Christ, of which we are carrying, and it is up to us, with the progress in imitation of her virtues, to make it grow and integrate. Even St. Peter wants all his disciples to be holy as he who has called them to health. And how can be no progress in the practice of Christian virtues? St. John the last chapter of Revelation calls the right not to stop what is right and holy to be sanctified more and more.

C) This conclusion also flows from the nature of Christian life, which, in the words of our Lord and his disciples, is a fight where vigilance and prayer, mortification and the practice of positive virtues are necessary for the victory: "Watch and pray, lest ye enter into temptation. "Having to fight not only against flesh and blood, that is, against the threefold concupiscence, but also against the demons who incite in us, we need to arm ourselves spiritually and to fight bravely. Now in a struggle that lasts a long time, it was almost fatally defeated if one is held only on the defensive, then you must also use the counter, ie the positive practice of virtue, vigilance, mortification, to the spirit of faith and confidence. Tal is really the conclusion he draws from St. Paul when he described the struggle that we must support, says that we must be armed from head to toe as a Roman soldier, "girded his loins with truth, clothes dell'usbergo justice, shod feet ready to proclaim the Gospel of peace, with the shield of faith, the helmet of health and the sword of the Spirit. "By showing us that in order to triumph over our adversaries, we need to do more than is strictly required.

2 nd Tradition confirms this teaching. When the fathers they want to insist on the necessity of perfection for all, say in the way that leads to God and to health, one can not remain stationary but that it advances or retreats or that. " So S. Augustine, noting that the charity is on, warns us that we must not stop on the way, just because the stop is a retreat; and Pelagius himself, his opponent, admitted the same principle, it is so obvious. So S. Bernard, who is called by some the last of the Fathers, this doctrine presents in dramatic form: "I do not want progress? No. Do you want us back? Not at all. What are you going?" I want to live in order to stand still at the point where they are ... What you want is impossible, because nothing in this world is in the same state. " And elsewhere he adds: "You have to climb or descend, and who want to stop, infallibly falls." The SP Pius XI, Encyclical of January 26, 1923 on St. Francis de Sales, states clearly that all Christians, without exception, must strive for holiness.

The argument of reason.
The fundamental reason why we must strive for perfection is just given to us by the Fathers.

1, Every life, because movement is essentially progressive in the sense that, when it ceases to grow, also begins to decline. The reason is that there are in every living being disruptive forces, which, if not irresistible, they end up producing disease and death. The same is true of our spiritual life alongside the trends that lead us to good, there are other, very active, that draw us to evil, to fight, the only effective way is to increase the forces in our lives, the love of God and the Christian virtues, then these evil tendencies weaken. But if you desist from making efforts to move forward, our vices awaken and regain their strength, give us more alive and more frequent attacks, and if there Scotia from our torpor, it is the moment of weakness, weakness, fall in mortal sin. This is, alas! the story of many souls, as is well known that the directors are experienced.
Here's a comparison that will understand it. We must go back to save a current more or less violent, that of our disordered passions that draw us to evil. As long as we strive to push forward our spacecraft, we to travel upstream or at least counterbalanced, but as soon cease to row, we are overwhelmed by the current and retreated to the ocean, where we expect storms, namely the serious temptations and perhaps even the miserable fall.

2 ° There are precepts that serious on occasion may not be observed except through heroic acts. Now, taking into account the psychological laws, are not ordinarily able to be a hero unless it is prepared to sacrifice there, that is, acts of mortification. Come true and then wherever the moral law, not to fall into sin, you have to escape the danger with generous acts that do not fall directly under the precept. In other words, to hit the target we must aim a little higher , and not to lose the grace necessary to strengthen the will against the dangerous temptations of supererogation works, in short, we must strive for perfection.

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New conference center between Carrara and Viareggio

between Viareggio and Massa Carrara will create a new conference center. The project is a collaboration between the consortium Versilia Meeting and the Convention & Visitors Bureau Versilia / Apuan Coast. Pole will be part of the 14 hotels with meeting space, 2 conference centers, service companies, restaurants, shops and theaters.

"With the creation of the Pole - said Alexander Augier, president Versilia Meeting - we want to focus mainly on corporate events, conferences and meetings that can involve up to several thousand people and we want to achieve our medium-term objectives, when we gathering the first fruits of this work. " According to Patrick Petrucci, vice president of the Province of Lucca, the pole can be "a strategic option for the seasonal adjustment of the tourist."

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the officer of the The need for holiness Holy

S Crivi still Vittorino Andreoli (op. cit., Pp. 13-14): "Turning to the religious front, it should be noted that not all religions provide the figure of saint. Typically, neither Islam nor Judaism have saints. Even Buddhism it provides, even if there are multiple representations of Buddha, which the faithful can pay directly. Therefore belong to a historical dimension, so the figure of the saint is closely connected with the Christian vision. Catholic culture in the weight of the problem is really big and comes to issues involving very contingent if the saint is one who works miracles, this would imply that people's addresses to obtain, then there is a proliferation of saints and starts inevitably in motion the mechanism of reward "for favors received." So not only offering to God, but are offered to the saint who is, after all, a more affable, more confidential, more immediate of divinity, and therefore more accessible to a "return" often quite large in economic terms. Extreme, the saint can be seen as a materialization of religion, an economic transformation of the spirit, right in the thirteenth century, reaching out to the hereafter in that culture, you think you begin to admit the existence of a third kingdom, the "Purgatorio" that will expand dramatically in the area of \u200b\u200bthe intercession of the saint, since it is not asking for more benefits for themselves, for their personal use, but you think you can get for a deceased loved her complete liberation, or at least, a shortening of the sentence. "

Throughout the history of Christianity, the name of "saint" was increasingly limited to those persons who were distinguished by a heroic way of life. The cult of the saints from the early part of the Christian martyrs who faced death because of "witness" (this is the meaning of martyr = blank) and their faith. From the fifth century were also venerated as holy confessors, who despite having witnessed with their lives the Christian faith in God, did not suffer death for these reasons. In this category were included bishops, Fathers of the Church, pious people. The Church, following the growing number of saints, introduced in the ninth century the process of canonization, preceded by beatification. Canonization is the solemn declaration infallible and reserved to the pope personally, that a departed (Servant of God) is holy, that reigns in heaven with Christ and can be venerated by the Church in every place.

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The Rite of Beatification: Historical evolution

The first solemn beatification celebrated in St. Peter's is that of Francis de Sales (Pope Alexander VII, January 8, 1662).
Until the end of 1969 (the last time on the beatification of Clelia Barbieri, 27 October 1968), the ritual took place [usually in the Basilica of St. Peter, according to the requirements of Benedict XIV, sepulcher In Brief Apostolorum, December 23, 1741] in two stages: in the morning was formally published in the Brief of Beatification, by which time they discovered the image of the new blessed in the "glory of Bernini and blends in the Te Deum, followed at the Pontifical 'altar of the Chair, officiated by the Chapter of the Basilica. And this was the rite of beatification itself. In the afternoon, the Pope descended into the Basilica to venerate the new Blessed, and took part in a short feature, with the Eucharistic Blessing in honor of the new Blessed.
A radical transformation of the Rite of Beatification occurred during the pontificate of Paul VI, with the unification of the two moments of celebration with the solemn Eucharistic Liturgy: is the Pope personally at the beginning of the sacred ritual proceeds with the ritual formula, on the occasion of the beatification, and after a reading of a homily to illustrate the life and virtues of the new blessed: it follows the Eucharistic Liturgy celebrated usually by the same Supreme Pontiff.
The ceremony began with the beatification of Maximilian Kolbe (October 17, 1971), with the clarification made in the formula then, it has been perpetuated to this day, even in cases of more frequent celebrations outside St. Peter's Basilica or outside the city of Rome .
With this, the rite of beatification has always kept distinct and separate from the rite of canonization and the whole story not registered a single case in which the two acts were merged or combined in ritual celebration.

(from the website: http://www.vatican.va/ )

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With regard to statistics recent years, we can see that in twenty-seven years pontificate, John Paul II has played 198 official ceremonies, beatified 1338 people (1032 martyrs and confessors of the faith 306), and canonized 482 people (402 martyrs and confessors 80), for a total of 1820 people (about 67 new beat / Saints each year).
Benedict XVI, from 2005 to 2008, has instead done to conduct 58 ceremonies, beatified 563 people (527 martyrs and confessors 36) and canonized 14 people, for a total of 577 new saints and blessed of (equal to 144 people a year), which is twice the average of its predecessor. Please note that 547 people, 95% of the new blessed / holy, belong to religious orders, or are people of the church and only the remainder (30 people) are secular. In addition, for statistical purposes, 520 people (90%) are men and only 57 are women.

NB The data are drawn from sources available on the Vatican website www.vatican.va

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The beginning of this post to talk about saints . First, because in these times, especially in Italy, land of saints everywhere, it comes at the wrong of everything and there is a need (see below) of the outstanding figures in addition, it takes so little to enhance (or condemn) the people (living or dead they may be) that perhaps the subject deserves attention. The discourse on holiness is very sensitive and obviously do not mean here to treat it as if it were an essay , but simply to offer suggestions consideration and documents that might help get a better view on the subject.

The first distinction that needs to be done is that between " sanctity and holiness as a social phenomenon as a religious phenomenon . Socially, there are undoubtedly needs of holiness, as those fed by fear, irrationality, the perception of the end of an era. There are even historical periods characterized by a particular desire of saints: one of them was the Middle Ages. But another historical period with a great desire of the saints seems to the present, with its need for uniqueness, of the extraordinary, heroism and charisma "( Vittorino Andreoli, Madness and holiness, BUR, Milano 2010, p. 13).

Let's start with a summary published in the Vatican website (www.vatican.va ), which concerns the procedure for canonical causes of beatification and canonization (two levels of sanctity of the Catholic Church ).

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NOTE: The images that I propose for this post and those that follow are all subject to Duccio di Boninsegna (1255 ca.-1319).

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Note on the canonical procedure for the Causes of Beatification and Canonization

1. The canonical norms concerning the procedure to be followed in the Causes of Saints are contained in the Apostolic Constitution Divinus Perfectionis Magister promulgated by Pope John Paul II Jan. 25, 1983 (AAS LXXV, 1983, 349-355).

2. To start a Cause must spend at least 5 years after the death of the candidate. This will allow for greater balance and objectivity in the evaluation of the case and to settle the emotions of the moment. Among the people the conviction must be clear about his holiness ( Sanctitas fame) and the efficacy of his intercession with the Lord ( signorum fame).

3. Beginning the investigation is responsible the bishop of the diocese where the person died them for the beatification. The group promoter (Actor Causae ): diocese, parish, religious congregation, association, asks the bishop through the postulator the opening of the investigation. The bishop, obtained the permission of the Holy See, is a special Diocesan Tribunal. Before the Tribunal the witnesses are called to report facts concerning, considered heroic Christian virtues, namely, the theological virtues: faith, hope and charity, and the cardinal virtues: prudence, justice, temperance, fortitude, and other specific state of life. In addition, you must collect all documents relating to the candidate. From this time pertains to him the title of Servant / a of God.

4. Once the diocesan investigation, the documents and the document goes to the Congregation for the Causes of Saints . Here is packaged Copy the public, serving for further work. The postulator, resident in Rome, follows under the direction of a supervisor of the Congregation, the preparation of Positio that is the summary of the documentation that proves the heroic exercise of virtue. The Positio is submitted for examination (theological) of the nine theologians who cast their votes. If the majority of theologians is favorable, the past causes examination of the Cardinals and Bishops, members of the congregation. They hold meetings twice a month. If their opinion is favorable, the prefect of the Congregation presents the results of the whole process of the Cause to the Holy Father to grant his approval and authorizes the congregation to draft the decree. Following the public reading and promulgation of the decree.

5. For the beatification of a confessor [for "confessor" is that category of saints and blessed martyrs distinguished by: the martyrs shed their blood for the faith (in odium fidei killed), the confessors are blessed and the saints bore witness to their faith during his earthly life, but without suffering martyrdom] need a miracle attributed to the intercession of the Servant / a of God, which occurred after his death. The required miracle must be proved by an appropriate canonical investigation, following a procedure similar to that for heroic virtue. It also ends it with the corresponding decree. Promulgated two decrees (or about the virtues and heroic about the miracle) the Holy Father decides the beatification, which is the concession of public worship, limited to a particular environment. With beatification the candidate shall have the title Blessed .
for the beatification of a martyr is not the miracle is recognized martyrdom.

6. For canonization another miracle be attributed to the intercession of the Blessed and occurred after his beatification. The methods of the investigation on the alleged miracle are the same as those followed for beatification. For the canonization means concession of public worship in the Church Universal. It is involved papal infallibility. With the canonization of Blessed compete the title of saint.
Even for the Canonization of Blessed martyr, is the recognition of a miracle.