There's a bit of a fluffle over the canonization of Pope Paul VI.

So - in 60 minutes I'm going to try to provide some perspective that I believe is lacking from both Drs. Lamont and Kwasniewski in their articles or that people not used to reading academic article might overlook

For reference here's links to the articles.

For some back ground from Ott's Fundamentals of Catholic Dogma page 299:

The secondary object of the Infallibility is truths of the Christian teaching on faith and morals, which are not formally revealed, but which are closely connected with the teaching of Revelation. (Sent. certa.)
This doctrine is a necessary consequence of the doctrine of Infallibility which has the purpose "of preserving and of truly interpreting the deposit of Holy Faith" (D 1836). The Church could not achieve this purpose if she could not infallibly decide regarding doctrines and acts which are intimately linked with Revelation. She may exercise her power in these matters either positively by the determination of the truth or negatively by the rejection of the error opposed to the truth.

To the secondary object of Infallibility belong: a) Theological conclusions derived from a fornlally revealed truth by aid of a natural truth of reason. b) Historical facts on the detennination of which the certainty of a truth of Revelation depends (facta dogmatica). Natural truths of reason which are intimately connected with truths of Revelation. For further details see Introduction, Par. 6.
The canonisation of saints, that is, the final judgement that a member of the Church has been assumed into eternal bliss and may be the object of general veneration. The veneration shown to the saints is, as St. Thomas teaches, " to a certain extent a confession of the faith, in which we believe in the glory of the saints" {Quodl. 9, 16}. If the Church could err in her opinion, consequences would arise which would be incompatible with the sanctity of the Church.
 So what are the core elements?
  1. That a member of the Church is enjoying the beatific vision,
  2. They may be an object of general veneration.
I'm pretty certain we don't want Popes John Paul II, Paul VI et al to be damned eh?

What is the Theological Grade of Certainty of this doctrine?

According to Dr. Lamont the grade common teaching. However Dr. Ott seems to ascribe the grade of Senta Certa.
A Teaching pertaining to the Faith, i.e., theologically certain (sententia ad fidem pertinens, i.e., theologice certa) is a doctrine, on which the Teaching Authority of the Church has not yet finally pronounced, but whose truth is guaranteed by its intrinsic connection with the doctrine of revelation (theological conclusions).

Common Teaching (sententia communis) is doctrine, which in itself belongs to the field of the free opinions, but which is accepted by theologians generally.

It is important to make the right distinctions at this point.  
  1. The theological note of this doctrine is at a level where Catholics don't have to accept it like a dogma.  In other words it can still change.
  2. Denial of it is Temerarious or unsafe.
  3. Denial of it is NOT an act of heresy.
From my understanding, if one denies this doctrine, it may cause other doctrines and beliefs to be doubted as a consequence.

In short, if you deny one, you deny them all as they are based on the same level of authority. In this case, if one denies the infallibility of the canonizations, then you would also start to have leeway to deny that Pope Francis is Pope because of the acceptable by the Church.

That's basically it.

We need to accept (until a higher authority tells us otherwise because doctrines at this level can change) that:
  1. Canonizations (in spite of the weakened process) are infallible in that they declare that someone is enjoying the beatific vision.
  2. Their virtues (definitely not their faults) can be emulated. 
  3. To deny this doctrine is temerarious.
Even though we don't like the fact of these 'political' canonizations, we have to hold to the doctrines and not join the modernists by allowing our feelings to override the teachings of the Church.


Nota Bene: If future Pope or Ecumenical Council were to review this information and find that these canonisations lacked some character necessary to make them infallible - that is fine with me!


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