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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.