Introduction

Even-though it’s been on-going as far back as a millennium ago, it took Africa’s first beatification ceremony conducted on May 23^rd 2015 in this non-Catholic’s “backyard” for him to snap to attention. Of special interest to us amidst the extensive media coverage (print and otherwise) both locally and internationally in the weeks leading to and including the climactic moment when the Papal Legate delivered the relevant papal decree of His Holiness Pope Francis I was the mention of terminologies that seem to echo the Scriptures. Now that the rhapsodies of joy have dissipated and the concourse of Catholic faithful has melted away from the grounds of Dedan Kimathi University of Science and Technology (Nyeri County, Kenya), the site of the beatification ceremony, this sounds as an opportune time to pose and then seek to answer the following question: How does the use of the terms “blessed,” and “saint” within Catholicism compare with the Bible?

Use of the term “Blessed” and “Saint” within Catholicism Compared with the Bible

Use of the term “Blessed” within Catholicism Compared with the Bible

The etymology of “beatification” is traceable to the twin Latin terms facere (”to make”) and beatus (“blessed”). To be the subject of an inquest on the possibility of being recognized as or made blessed, the candidate in view must first of all be deceased. So for instance the beatification of Sister “Nyaatha” (formerly Aurelia Giacomina Mercede) commenced with an initiation of an inquiry by the Episcopal authority in 1984, a little over half a century after her death in Gikondi. The Episcopal authority in this case was Ceasar Maria Gatimu. , the then Bishop of Nyeri Diocese (now the Metropolitan Archdiocese of Nyeri). The deceased candidate must then pass the muster of a three-pronged inquiry.

First is scrutiny for reputable or famed sanctity evidenced by the presence of virtues of heroic degree. The heroism must appear as a constant feature in the life of the candidate; a few heroic actions do not suffice to establish the manifold excellence of life which constitutes sanctity. On the other hand, numerous heroic acts of each and every virtue are not required. There must be many heroic acts of Faith, Hope, and especially Charity, but heroic acts of the other virtues are required only in so far as the individual had opportunities to exercise them. While there is no rigid rule as to the length of time during which the candidate must have persevered in the practice of eminent virtue, the period must be sufficient to justify the practice being described as permanent and habitual.

Second is proof of miracles associated with the candidate posthumously, the number of which range from two to four depending on whether the evidence of practice of virtues is sure or based on hearsay. If the miracle(s) is (are) of a medical nature, the opinion of two physicians is sought to prove that (a) the malady was a serious one; (b) the cure was not due to natural remedies; (c) it was instantaneous or at least sudden; (d) it was permanent.

Third, processes de non cultu is instituted to prove that the decrees of Urban VIII regarding the prohibition of public worship of the departed individual being considered for beatification have been obeyed.

A fourth inquiry is necessary only if there are writings attributable to the candidate. The object here is to discover, firstly if the writings contain anything contrary to faith or morals, and, secondly, whether they furnish any indication of the character, the virtues or the defects of the writer.

The declaration “Blessed” in the Bible is the English translation of (a) passive (pual) participle of ברך (or its Greek equivalent, εὐλογέω) (b) the adjective εὐλογητο and (c) the particle אַשְׁרֵי or the adjective (μακάριος). Just as the Catholics name those of their own who have been declared beatified (e.g., Pope John Paul II, Miriam Teresa, Mother Teresa), so does the Bible. Named Biblical characters who were regarded as blessed include Abraham (Gen 14:19), Asher (Deut 33:24), Jael (Judges 5:24), Abigail (1 Sam 25:33), Boaz (Ruth 2:19), and Simon Peter (Matt 16:17). Different from the Catholics, however, is the absence of a layered process leading to the declaration– no promoter of judicial inquiries required to set the ball rolling; no series of meetings tasked with vetting responsibilities. Additionally the “avenues” through which people can be declared blessed are relatively numerous– anybody qualifies as blessed if for instance he or she is insulted because of the name of Christ (1 Pet 4:14; Matt 5:11), perseveres under trial (Jam 1:2), engages in peacemaking (Matt 5:9), practices meekness (Matt 5:5), makes the Lord his or her trust (Ps 40:4; 84:12; Jer. 17:7), or shares one’s food with the poor (Prov. 22:9). Performing a miracle is not listed as one of the entry points to becoming blessed. Neither is death considered a prerequisite for being considered blessed.

Use of the term “Saint” within Catholicism Compared with the Bible

As per the Catholics, the road to canonization is through beatification. To be considered for sainthood, therefore, one must first of all have been beatified. Once declared blessed, all it takes is verification of one more miracle at which point the Vicar of Christ readies himself to utter the canonization formula following the ringing of the bells of St Peter. The formula calls for the inscription of the name of the blessed-now-turned saint into the Roll of Saints and universalizes the veneration of the new saint.

“Saint” appears as the equivalent of קָדוֹשׁ in the Old Testament (cf. the Brown-Driver-Briggs Hebrew and English Lexicon) and as the rendering of ἅγιος in both the Septuagint and the New Testament (cf. Mounce Greek Dictionary). Most of its occurrence is in the New Testament with the earliest instance there being Acts 9:13 (cf. 26:10). The saints in that chapter are described as those who call on the name of the Lord (9:21). And since, according to Acts 2:21 (cf. Rom 10:13), it is those who call on the name of the Lord who will be saved, the saints are analogous to believers. Similarly “saints” in 1 Cor. 6:2 refers to believers considering that they are contrasted with unbelievers in v. 6 and the ungodly in v. 1. The same is true of “saints” in Ephesians 1:1. Of them it is said twelve verses later that they “were included in Christ” when they “heard the word of truth, the gospel of salvation.” Having “believed” they “were marked in him with a seal, the promised Holy Spirit.” (v. 13). Reference to “saints” as “brothers” (2 Cor. 1:8) or “sisters” (Rom 16:1) is further proof of substitutability with believer(s) since the terms also describe the relationship between believers (cf. Matt 12:49; Acts 1:16; 9:17; 15:36) and not just blood or genetically connected relatives.

Sainthood in the Scriptures, therefore, is not the purview of a select few but is in actuality synonymous with a Christian. Further none of the references on “saints” suppose that the individuals in view are named as such posthumously. For sure the individuals who died in the hand of Lady Babylon in Rev. 18 perished as saints (v. 24) and were not so declared after their death.

Conclusion

To our initial question of whether the Catholic Practice of Beatification and Canonization dovetails with or departs from the Scriptures, we conclude that the overlap starts and stops with the vocabulary. Meaning-wise, it turns out that the shared vocabulary is at best homonymic (same spelling, different meaning) and at worst contradictory.