The rites of Canonisation have tended ... this will not surprise you ... to vary in the last seventy years. The most recent changes before this (PF) pontificate, which took place under Benedict XVI, seemed designed to impose on the rites a theological meaning which they previously had not so explicitly expressed. As Pope Benedict left the rite, before the singing of Veni Creator Spiritus the Pontiff asked for prayer that Christ the Lord would not permit His Church to err in so great a matter. And, in the Third Petition the Cardinal Prefect for the Causes of Saints informed the Pontiff that the Holy Spirit "in every time renders the supreme Magisterium immune from error (omni tempore supremum Magisterium erroris expertem reddit)".
These phrases, added by Pope Benedict, were in formulae cut out by PF when he canonised a number of beati in 2014; and subsequently.
It looks to me as though Pope Benedict's additions were intended to confirm the view that acts of canonisation are infallible and require acceptance de fide. I wish now to point out that, if the formulae introduced by Benedict XVI did affect this debated theological question, then, surely, so does the action of this Pontificate in removing them. In the gradual accumulation of evidences and precedents which gradually build up an established judgement of the Magisterium, surely phrases which were introduced into rites by one Pontiff and, very soon afterwards, removed by the next, have less auctoritas than established and immemorial formulae which have been used by successive pontiffs for centuries.
Canonisation raises questions which, for centuries, interested specialist students of Canon Law. They interested Pope Benedict XIV, Prospero Lambertini. However, they have in the past not been things which concerned non-specialists. Ordinary Cardinals, Bishops, Priests, and laity naturally and very properly just accepted the judgements made by the Sovereign Pontiff in this as in so many other matters. But the situation is not the same now. There has been, in some quarters, an uneasy suspicion for some time that canonisations have turned into a way of setting a seal upon the 'policies' of some popes. If these 'policies' are themselves a matter of divisive discussion and debate, then the promotion of the idea that canonisations are infallible becomes itself an additional element in the conflict. Canonisation, you will remind me, does not, theologically, imply approval of everything a Saint has done or said. Not formally, indeed. But the suspicion among some is that, de facto and humanly, such can seem to be its aim. This is confirmed by a prevailing assumption on all sides that the canonisations of the 'Conciliar Popes' does bear some sort of meaning or message.
Personally, I feel more confident in my earlier conclusion, that to dispute the judgement made in and by an act of canonisation would not actually be a sin against fides. In other words, I feel happier with the theological implications of PF's' actions than I did with the implications of what Pope Benedict did. In practical terms, I feel that PF's excisions from the rite ought to make the canonisation of B Paul VI just that little bit less of a problem for particularly tender consciences, because the act of canonisation does not now come before us weighed down with quite that same degree of Authority with which Pope Benedict had wished it to be endowed. And I would regard the observations I made in the previous part of this series, about schismatic canonisations subsequently adopted within the Catholic Church, as also pointing in the direction of canonisations (at least pro eo) not necessarily being de fide.