INTRODUCTION

The Church, Mother of Saints, has always guarded the memory of the saints, proposing to the faithful examples of holiness in the sequela Christi, the following of Christ. [1] Along the centuries, the Roman Pontiffs have been preoccupied with issuing adequate norms which would facilitate the realization of the truth in a matter so important for the Church. In our times, Pope John Paul II promulgated on 25 January 1983 the Apostolic Constitution Divinus Perfectionis Magister in which he established, among others, the procedure for the diocesan or eparchial inquiries conducted by bishops in view of the beatification and canonization of Servants of God. [2]

In the same Apostolic Constitution, the Supreme Pontiff granted the Congregation of the Causes of Saints the right to issue specific norms for conducting Inquiries[3] concerning the life, virtues, and reputation of sanctity and signs, as well as the life, martyrdom, and the reputation of martyrdom and signs of Servants of God, and the alleged miracles attributed to the intercession of Blesseds and Servants of God, and eventually, the age-old cult of a Servant of God. [4]

He also repealed the provisions promulgated by his predecessors and the rules laid down by the 1917 Code of Canon Law concerning causes of beatification and canonization. [5]

On 07 February 1983, the same Supreme Pontiff approved the Normae servandae in inquisitionibus ab Episcopis faciendis in Causis Sanctorum, setting out specific norms to be observed during the diocesan or eparchial inquiries on causes of beatification and canonization. [6] After the promulgation of the Apostolic Constitution and Normae servandae, the Congregation, in the light of experience, publishes the present Instruction[7] to foster closer and more effective cooperation between the Holy See and bishops in the causes of saints.

The present Instruction seeks to clarify the provisions of the laws in the causes of saints, facilitate their application and indicate the procedure for their implementation in both recent and age-old causes. It is directed, therefore, to diocesan and eparchial bishops, those who are their equal by law and those involved in the preparatory stage of the Inquiries. The Instruction presents in a chronological manner, the procedural iter of diocesan or eparchial inquiries established by Normae servandae, highlighting, in a practical and chronological way, their application and safeguarding the seriousness of the Inquiries.

In the first place, this Instruction deals with the diocesan or eparchial Inquiries concerning the heroic virtues and martyrdom of Servants of God. Before deciding to start the cause, the bishop has to carry out certain investigations essential for his decision. After deciding to start the cause, he will open the actual and proper Inquiry, ordering the collection of documentary evidences for the cause. If no insurmountable difficulties are detected, he will proceed with the hearing of the witnesses, the closure of the Inquiry and submission of the documents to the Congregation, where the Roman phase of the cause will begin, that is the stage of the study of and the final verdict on the same case.

With regard to Inquiries on alleged miracles, the Instruction highlights some elements of the procedure which, in these last two decades, have been found problematic in the application of the norms regarding Inquiries on miracles.

This congregation hopes that the Instruction would be of valid help to bishops so that the Christian people, following more closely the example of Christ, the Divinus Perfectionis Magister, may give witness to the world to the heavenly Reign. The Dogmatic Constitution of the Second Vatican Council, Lumen Gentium, teaches: “When we look at the lives of those who have faithfully followed Christ, we are inspired with a new reason for seeking the City that is to come and at the same time we are shown a most safe path by which among the vicissitudes of this world, in keeping with the state in life and condition proper to each of us, we will be able to arrive at perfect union with Christ, that is, perfect holiness.” [8]