Bellarmine · De Controversiis · On the Church Triumphant, Book I: On the Beatitude and Canonization of the Saints
Chapter 8: Who Canonizes; That the Pontiff Does Not Err in It; and the Cult of Those Not Canonized
Our translation, from the Latin of the Opera Omnia (Paris: Vivès, 1870–74), vol. II, De Ecclesia quae Triumphat in Coelis, the fourth general controversy. The Latin source text is public domain; this English rendering is released with the site. Scripture quotations follow Bellarmine's Vulgate citations, rendered in Douay-Rheims wording where he quotes exactly. Click “Show the Latin” for the original (raw OCR of the scan; scanning errors remain — the scan itself is the authority).
Chapter 8. Whose It Is to Canonize the Saints
On the second point, namely to whom the authority of canonizing the saints belongs, it is to be noted that someone can be canonized in two ways. In one way particularly, so that he is held a saint and honoured as a saint only in one province or diocese. In the other way generally, so that he is held a saint in the whole Church, and it is not lawful for anyone to doubt of his holiness.
In the first way any bishop could canonize, as Thomas Waldensis teaches, in the book On the Sacramentals, title 14, chapter 122; and this is plain both from Cyprian, book 3, letter 6, where he orders it to be written to him when any martyr goes out of this life, that he may at once celebrate his memory with sacrifices, and afterwards honour his birthday every year; and also from many saints whom certain provinces so honour that yet they are wholly unknown to other provinces. Hence in the Council of Florence, session 7, the Latins say that Simeon Metaphrastes is honoured as a saint in the churches of the Greeks, of whom there was never any memory among the Latins. Yet this, which was once lawful, is now not lawful. For Alexander III, and afterwards Innocent III, seeing the abuses which were arising about the cult of the saints, forbade that anyone should henceforth begin to be honoured as a saint without the approval of the Roman pontiff, as is plain from chapters 1 and 2 on relics and the veneration of the saints.
To canonize in the second way, that is, so that they are held saints in the whole Church, the common opinion is that it belongs to the supreme pontiff: for this is had in the chapter Audivimus and the chapter Cum ex eo, on relics and the veneration of the saints, and the chapter Venerabili, on witnesses and attestations. And it is plain also by reason: for it belongs to him who is over the whole Church to put forward to the whole Church what is to be believed and what is to be done in the things of religion. Likewise from the contrary: to declare who are heretics, so that they are held such by the whole Church, belongs to the supreme pontiff, as we showed before; therefore to declare who are saints, and to be honoured, will belong to the same supreme pontiff.
You will say: there are very many saints who are honoured in the whole Church whom the supreme pontiff did not canonize. For the first pontiff (unless perhaps I am mistaken) who is read to have canonized saints seems to have been Pope Leo III, of whom St. Ludger writes so in the letter on the miracles of St. Suitbert, chapter 9, in the second volume of Surius: “At last, at the devout urging of Charles (the Great) and of Hildebald, archbishop of Cologne, the same pope came from Cologne to Werden, and there, after other solemnities, solemnly enrolled St. Suitbert in the catalogue of holy confessors on the day before the nones of September.” This is the first solemn canonization I have read of; before it perhaps there were others too, but it is not established for me. And afterwards Innocent II canonized St. Hugh, bishop of Grenoble, as is plain from the letter of the same pontiff given to the prior of the Charterhouse, in Surius, volume 2. Then Alexander III placed blessed Bernard among the saints, as is had at the end of the books on the life of the same Bernard. From which time all the others who have been held saints, as Thomas of Canterbury, Dominic, Francis and others, have been placed in the number of the saints by the pontiffs. What then shall we say of so many saints who were honoured in the Church before those times?
I answer: the ancient saints began to be honoured in the universal Church not so much by some law as by custom. But as other customs have the force of law from the tacit consent of the prince, and without it have no force, as is plain from blessed Thomas, part 1 of the second part, question 97, article 3, so the cult of some saint, brought in generally by the custom of the churches, has its force from the tacit or express approval of the supreme pontiff.
Chapter 9. That It Is to Be Believed That the Pontiff Does Not Err in the Canonization of the Saints
On the third point there are two opinions. The first is of the heretics: that the pontiff can err in the canonization of the saints. So John Wyclif, as Thomas Waldensis relates, volume 3 On the Sacramentals, chapter 122, where he says that the pope can err in this matter no less than Prester John, the king of Ethiopia, or the Turk or the sultan. That the Lutherans and Calvinists hold the same is certain, since in other like matters they give the pontiff almost no authority.
The other is of the Catholics, who assert that it is certain that the Church does not err in the canonization of the saints, so that without any doubt the saints canonized by the Church are to be venerated. This is proved, first: because if it were lawful to doubt whether a canonized saint is a saint, it would also be lawful to doubt whether he is to be honoured; but this is false. For St. Augustine, in letter 118, says that it is of the most insolent madness to dispute whether that is to be done which the whole Church does. Likewise from Bernard, in letter 174 to the canons of Lyons, where, speaking of the feasts to be kept in honour of the saints, he says: “What I have received from the Church, I hold securely and hand on.” Besides: all the ancients honoured the saints without any doubt, and asserted that they are to be honoured. Lastly, we are bound to obey the pontiff when he appoints the feast day of some saint; and yet we cannot do anything against conscience; therefore we cannot doubt whether he who has been canonized by the Church is to be honoured.
Second: from two harms. For in the first place those who are not saints would be cheated of the prayers of the living; for it is not lawful to pray for the canonized. For, as Augustine says, sermon 17 on the words of the Apostle, “He does wrong to a martyr who prays for a martyr”; and Innocent teaches that the same is to be understood of all canonized saints, the chapter Cum Marthae, on the celebration of Masses: but if the Church erred in this, whoever does not pray for him would cheat him who is held a saint and is not. Then the living would be cheated of the intercessions of the saints, since they would often invoke the damned for the blessed, if the Church erred in this. Besides, the Church would ask a curse for a blessing, since in the prayers she asks for the damned that, as God has glorified them in heaven, so grace may be given to us on earth. And although that curse could not be except materially, yet this very thing seems absurd.
Third: great miracles, and carefully examined, make a thing evidently credible, as we showed elsewhere; and saints are not ordinarily canonized by the pontiff unless they have been famous for great and certain miracles, and it is confirmed. For if we believe without any hesitation that Caesar and Pompey existed, because the historians testify it with common consent, who yet were men and could lie, why do we not believe without hesitation what God himself testifies through miracles, when there is no reason for suspecting the contrary?
Fourth: it is proved from the preparation; for before the saints are canonized, fasts and public prayers are appointed, and the whole matter is examined long and most carefully; and it is not credible that God is not present to his Church so disposed and praying.
Lastly: it is proved from the outcome, because in other things in which the pontiffs can err, errors are sometimes in fact found; but in this no error has ever anywhere been found.
But they object a certain place of Augustine: “The bodies of many are honoured on earth whose souls are tormented in hell.” I answer: perhaps this place is not Augustine's; for I have been able to find it nowhere in his works. Besides, it can be understood of the wicked who are honoured with the proudest tombs, while their souls are tormented in hell; or of the bodies of saints not canonized; or of bodies substituted by some fraud for the bodies of saints; or lastly of the martyrs of the Donatists, who were honoured by the heretics as martyrs, while their souls were in truth tormented in hell. On the argument of this chapter see what blessed Thomas has, Quodlibet 9, the last question, the last article; Augustine of Ancona in the Summa on the power of the Church, question 14, article 4; John Driedo, book 4, chapter 1, On Church Dogmas; blessed Antoninus, part 3, title 12, chapter 8, of the Summa of theology; Cajetan, the tract on indulgences to Julius, chapter 8; Sylvester under the word Canonization; Cano, book 5 On the Places, the next to last chapter.
Chapter 10. That Saints Not Canonized May Be Honoured Privately, Not Publicly
On the fourth point, whether it is lawful to honour one not canonized, I answer: it is lawful with private cult, not with public, as the doctors commonly affirm on chapters 1 and 2 on relics and the veneration of the saints. For the supreme pontiff in that place forbids public cult; therefore by the contrary he is held to permit private. And we call public cult not that which is shown before others, but that which is shown in the name of the whole Church, and by means instituted by the Church.
From which we understand what is to be said of those seven kinds of honours set out above. For as regards the first, it is lawful to believe and to call one not canonized a saint, but not to proclaim him as written by the Church in the catalogue of the saints.
As regards the second, it is lawful to invoke privately one not canonized, even in the hearing of others, as is plain from Jerome in the Life of Paula, and from Gregory Nazianzen in the lives of Athanasius and Basil; for each invokes those whom he praises before their canonization. Besides, we pray to the living even if we do not know that they are saints; why not to the dead, when with greater reason we trust that they are saints? But it would not be lawful to do this in the public litanies and the sacred office.
As regards the third and the fourth, it does not seem lawful in any way to give those honours to saints not canonized; for churches and altars and sacrifices are of their nature public cult. For there is no sacrifice in the Church unless it is common and instituted by God himself; and churches and altars are referred to sacrifice.
As regards the fifth, it is not lawful to celebrate a public feast; yet it would be lawful on the birthday of a saint not canonized to rejoice particularly, and give oneself to God in memory of him. Which the ancients too did, as can be known from John Cassian, Conference 3, chapter 1.
As regards the sixth, it is lawful to paint his image and venerate it, but not to set it up in a church in the way that those of the other saints are.
As regards the seventh, it is not lawful to set up publicly in a church the relics of a man not canonized, to be honoured; yet it is lawful to keep them and venerate them, even in the sight of others, provided scandal is absent; for the practice of the Church has this: for as soon as the martyrs had died, the faithful ran to gather the relics; and likewise when men famous for holiness die, many devoutly kiss their hands and feet, and keep something of their clothes as relics; nor was this ever forbidden. Besides, if it is lawful to honour the living whom we believe to be saints, why not the dead?
And let these few things on canonization suffice. If anyone wishes to see more, let him read Augustine Triumphus in the Summa on the power of the Church, and Troilus Malvezzi in the book on canonization.
Show the Latin (Vives edition, OCR)
CAPUT VIII.
• ■•■ Cujus sit sanctos canonizara..
De secundo, ad quem vidclicet perlincal aucto-
ritas sanclos canonizandi, notandum esl, duobiis
modis posse aliquein ranoniz;iri. Uno modo parli-
culariter. ila ut soluin iii una provincia, aul dioe-
cesi habcatiir sanctus. cl colatnr pro sanclo. Alio
modo gcneraliler. ila ul in tola Ecclesia babealiir
pro sanclo, nec ulli liceat de cjns sanctitatc dubi-
larc.
Primo modo cauonizarc poterat quilibel episco-
l)us. ul docct Tliomas Waldcusis, libro de Sacra-
inentalibus. til. 14. cap. 122. et palet tum ex Cy-
priano lib. 3. epist. G. ubi jubel ad sc scribi, cuin
aliquis martyr de liac vita exit , ul slalim possil c-
jus memorium sacrificiis celebrare, el singulis an-
nis postea diem ejus natalem colere: tum etiam ex
mullis sanctis,quos ila colunl qnaedam provinciae,
ul tamen ignoti sint penitus aliis provinciis. Unde
in concilio ilorenlino, sess. 7. dicunt Lalini, Simo-
nem melaphraslem in ecclesiisGraecorum pro san-
clo coli, cujus apud Latinos nulla unquam memo-
ria exstilit. Tamen lioc,quod olim licuit,modo non
licel. Siquidem Alexander III. et postea Innoccn-
tius III. videnles abusus., qui oriebanlur circa san-
ctorum cullum, probibuerunt, ne deinccps aliquis
pro sancto coli inciperet, sine romani pontificis ap-
probalione, ut patet cap. 1. et 2. de reliquiis , et
sanctorum veneratione.
Secundo modo canonizare, idest , ita ut in tola
Ecclesiasancti liabeantiir.communis senlenlia est,
perlinere adsommum ponlificcm : nam id liabelur
cap. Audivimus, el cap. Cum ox eo, de reliipiiis
el veneratione sanctorum, et cap. Yenerabili, de
lestibus el attestationibus; et palel etiam ratione ;
nam ad eum speclat proponere toti Ecclcsiae cjuid
sit credendum, et qnid agendum in iis, quae sunt
religionis, qui loti Ecclesiae praecst. Ilcm ex con-
trario, declarare. qui sint haerctici. ila ut a tola
Ecclesia pro talibiis babeanlur, est summi ponlili-
cis. ut anle oslendimus , ergo declarare qui sint
sancti, et colfmdi, ejiisdem erit summi pontificis.
Diccs: Plurimi sancli sunt, qui in tola Ecclcsia
coluntur, quos non canonizavit summus pontilcx.
Primus eniin pontifex (ni forte fallor) qui sanclos
legatur canonizasse, videtur fuisse Lco papa III.
de quo sic scribit sanctus Ludgerus in epistola de
miraculis sanrli Suiberti, cap. 9. in 2. tomo Siiiii:
TanUemdevota iiistantia Caroti (Magni) et Hilde-
halai arcliipracsutis coloniensis, venit a Cotonia
idem papa Werdam, et ibi posl alias solemnila-
tes sanctum Suibertum solemniter catalogo sun-
clorum confessorum adscripsil pridie nonas se-
plembris. Hanc priinam legi solemnem canoniza-
tionein, ante quam fortasse fuerunl eliam aliae,sod
non mihi constal: Posteaautem Intmcentius II. ca-
nonizavit sanctum Hugonem eplscopum Graliano-
polis, utpatet ex epislola ejusdem poulificis ad
priorem Carlhusiae dalam. apud Surium, lom. 2.
Inde vero Alcxaiidcr ill. b. Bcrnardum in sanctos
relulit. ut babetur ad finein librorum de vita cjus-
dem Bornardi. A ipio lcmpore omnes alii.qui san-
cli siiut habili, ut Tliomas canluariensis; Domini-
cus, Franciscus. et aiii.a ponlificibus in numerum
sanclorum relati sunt. Quid crgo dicemus de tot
sanciis, qui anle ea lcmpora colcbantur in Eccle-
sia ?
Respondco: Sanclos veteres coepisse coli inEc-
clcsia iiniversaii, non tain lcge aliqua, qiuiin con-
sueludine. Sed sicut cousuetudiiies aliae vim ha-
bent lcgis ex lacito conscnsu principis, et sine eo
niillum vim liabent, ut patet ex b. Thoma , 1. 2.
quacsl. 95. arl. 3,ita sancli alicujus cultus.ex con-
sueludine Ecclesiarum generaliter iiitroductus,vim
habct ex approbalione tacita vel expressa summi
pontificis.
CAPUT IX.
Credcndum essc , pontiflcem non errarc in
sanctorum canonizatione.
Dc lcrtio duae sunt sententiae. Prior est haere-
licoium, posse pontilicem errare in sanctorum ca-
nonizatione. Ita Joannes Wiclef, ut refert Thumas
Waldcnsis, tom. 3. de Sacramentalibus , c. 122.
ubi dicil, non minus in hac re possc papain erra-
re^quam presbyterum Joannem regem Aethiopiae,
vel Tiircam, aul sullanum. Idem sentire Lulhera-
nos et Calvinislas certuin est , cum in aliis simi-
libus rebus nullam fcre ponlifici Iribuant auctori-
tatcm.
Allcra est catholicorum , asserentium , cerlum
esse Ecclesiam non errare in sanclorum canoni-
zalione,ila ut sinc ulla dubilalione sancli ab Eccle-
sia caiionizati veuerandi sinl. Probatur haec. Pri-
mo: Quia si liceret dubitare, an sanctus canoniza-
tus sit sanclus, liceret eliam dubilare,an sit coleii-
dus: al hoc est falsum. Siquidem s. Auguslinus in
epist. 118. (licit,iiisolentissiinae insaniae esse dis-
piitHre, an sil facicndum, quod tota Ecclesia facit.
llcm cx Bernardo in epist. 174. ad canonicos lug-
dunenscs, ubi loquens dc colendis lestis in hono-
rcm sanctoruin, dicil : Ego quae accepi ab Eccie-
sia, securus teneo ct irado. Praelerea: Omnes
vctercs, sine ulla dubilatione sanclos coluerunl, el
colcndos asserucrunt. Denique tenemur obedire
ponlifici in.licenti dicm feslum alicujus sancli;nec
tnmcn possumus conlra conscienliam aliquid age-
rc: ergo non possumus dubitare , an sit colendus
ille. qui ab Ecclesia est canonizalus.
Seciindo: Ex incommodis duobus ; nam in pri-
mis fraiidarentur non sancti suffragiis vivorum ;
narn pro canonizalis non licet orare. Ut enim Au-
giislinusdicit,serm.l7.de verbisapostoli://?./wnam
facit martgri qui orat pro martyre; et idem in-
tclligcndum de omnibus sanctis canonizalis, docet
Innocentius, cap.Cum Iflarlliac, (lc celebrat. mis-
sarum: at si in hoc Ecclesia erraret , defraudaret
eum. qui habelur sanctus, et non est, quicumque
1.IUI.U 1'IIIMI
fM
iiMii marol |>ro co. Dciiitlo rruuiliiroiiUir iMiiuii vi-
vuiilos liiliMccssioiiiliiis suiirliiriiiii , liivucMrriil n-
ilini Mir|)i' tl.iiiiiiiilus |iri) IkmIis, ni l'!<-(-|t'>i,i iii Iidc
fri.irtil. rr;ii'U'ri'ii l'!f( loi.i ix-lcrcl mIu iii.ijcdiciiu-
iiciii |)ro liiMKuliclloiio. i-iiiii 111 oralioiiihiiH (iuii-
«'loriiiii pclil, iil siciil iljo^ licii^ ^:lni'ill(-:ivi( iii roii-
lis, M(- iiol)is i^Miiliaiii l.ir^i.itur iii lciiis. l-il (|iiiiiii-
\is('iiiii iii.ilciliclioiiciii iioii |)(<lcri'l iiisi iiiiileriali-
tcr, tniiicii lioc i|isuiii iilisurdiiiii viilcliir.
Tcrlio: Miraciil.i iiiii^iiii , ct ililii^nilcr c\:i!iiiiia-
lii, r.iiiiiiit rciii cviilciilcr ('rcililiili'iii,iil iililii o.slcii-
iliiiius: ul siiiicti II poiililicc iioii caiioiii/iiiilur or-
(liiiaric. iii^i clariicriiil iii:i^nis cl ccrlis iiiir.iciili^,
cl coiiliriiialur. .\iiin si crciliuiiiN siiic iill.i liiicMl.j-
tiuiiu (liicsuriMii cl l*oni|)('iuiii ruissc.(|uM id li:sliiii-
liir ('.onininni coiiscnsu lii.slorici, i|iii liiiiicii lioiiii-
iics rncriiiil, cl incnliri |)<)(ucruiil ; ciir iioii crcdi-
iiuis sinc li.icsilalioucnuoil (cs(iilur l»cu.s ipsc pcr
luiracula, (|uuiulo nullu est rulio suspicuiidi cuii-
Irariiiin?
Qiuirlo: IM'ol)alur c\ pracpnriilioiu!; ii:iiii iiiitc-
<|U iiii saiioli cuiioiiizciilur, iiidicuntur jcjiiiiiii, i^l
l^roccs puhliciic, v\ lota rcs din. c( ilili'^'cnlis.siMi('
cxuiuiiiiilur: iioii cst autoiii crc.diliilc, Dcuiu iioii
iidosso 1'loclcsiac siiao sic disposilao cl suppli-
(-anti.
lllliino: Prol):i(ur n poslcriori, (luia iu aliis rc-
l)us, iu ipiiluis ponliticcs crrarc possunl, alinuiiii-
do reipsa dcprclioiulunlur crrorcs. al in lioc iiul-
liis usipiam crror dcprclicnsus csl.
Scd olijiciunt (luidiiin loouiii Auj^uslini: MuUu-
rinn corpora Jumorantur in lcrris, quoruin ani-
nuu' toniucnhtr in <jchcnna. Ixcspondi^o: Looum
liuuc forliissc nou csso Aujiiistiiii: iiusiiuiim cnim
iu cjus opcrihns cuiii rcporirc polui: practcicn in-
tclliyi possc dc iiiii)iis. qui hoiioranlur supcrbis-
simis scpuloliris, oum lamcn aniinac lorqucaulur
iu ;:;clioiina; vcl dc corporibus s;inclorum noii ca-
iionizaloruiiKvel dc corporibus fraudc alicpia sup-
positis pro oorporibus sauclorum: vel dcnicpic (Jc
iiiarlyribus Doiiatistaruin, qui bonorabaiitur ab
hacrelicis ut m;irlyrcs, cum eoriim animne revera
torqucronlur iu iufcruo. Do liujus capilis argu-
mculo vido quae liabol b. Tbomas, quod lib. 9.
quacsl. ult. art. ult. Augusiiuus do Aiicoua in
su iiina dc potestaie Koclesiae, quaest. 14. art. 4.
Jo;innes Dricdo.lib. 4. cap. 1. dc Ecolcsiasl. dog-
malibtis, b. Autoninus 3. parle. lil. 12. oap. 8.
snmmae Ibcolog. Cajcl. traol. de indulgent. ad
Juliuni, c. 8. Sylvcstcr verbo. Cunonizatio. Canus
lib. 5. de locis, cap. penull.
CAPIT X.
Sanctos non canonizalo^i privatini posse
coli, non publice.
De quiirlo. aii lioeal colcre non c.inoiiizalum.rc-
spondeo:'Liccre privato cultu, non publico, ut do-
ctores coinmunitoranirmanl in cap. 1. cl 2. de re-
liquiis el veneralione s;inctorum. Si(|uidcm suni-
nuis pontifex eo looo proliibel publicum cullum,
ergo a contrario privalum censclur permiltcre. Yo-
camus autem publicuiu culluni. non cum, qui oo-
r.iiii iiliih cxliihilur, ncil <|iii noiiiiiiii ioluin Ke« lc-
siac, Ct l.iliupi.ilii lib KcclcMti in)«lilulUB e<lbr
liir.
l,\ ipio iiili'llii{iiinih, qiiiij Mt ilirciiduiii il«: IUi||
scplciii lioiioruiii |{ciicribiis uritiui uiiutiiiTiili».
.^iiiii (pi.iiiluiii iid |iriiiiiiiii, li( i't iioii (■^iiioiii/.iiuiii
rlcdric c( vociirc .v.iliiliilli, iiiili l.iliii-li pr.icdii iifi)
ciiiii l.iiiii|Uiiiii iil) Kcolc.Mu iii.scripiiiiii siiiicioriiiii
calalo^o.
(.luailtlllll IkI SC(-||||dlllll.lici-l lllWM ,0 r IIDO 1 illlU*
iii/..iluiii, (liaiii iilii^ iiiidiciilibii^. iil p.ilcl i;x iliR-
roiiyiiio III vil:i P.iiiliic, cl (irc^unu iiu7.iiiiiz(;iiu in
\it:i Alliaiiiisii cl ll.isilii. tili-ripic ciiiiii invocnl
i|uos l.iiidat :inlc ciinoiii/.ilioiiciii. l'rijclcreu uru-
iiius vivciilcs, cliuiiisi ncsciuiiius cssc iiuiictus,cur
iioii dcfiiiiclos. (piitiido iiiiijori riilioiic coiilldiiiius
css(; siiiiclos? Al iion liccrcl iii piiblicis litijiiiis cl
siicro olllcio id faccrc.
Uuiiiituiu ad lcrliuiii ct (piiirlnin, nuii \idclur li-
ccrc iillo inoilo.cos lioiiorcs siiiictis iioii cuiiorii/a-
lis dcfcrrc; iiiini lciiipbi. ct iillariu, ct siicnlicia
siiiit cx iiiiUirii suii piililici ciillus. .Niilliiiii cst i'nliii
s;ii-i ilii-iiiiii in Kcclc.^iii.nisi coiiiiittiiic.cl a l)co ipsu
iiislitutuiii : lcinpla iiiitcm ct iilliiriii iid hucrili-
ciuin rclcruiilur.
Qiiiiiiluui :td (piiiitum.iioii liccl |)iiblicuiii rcsltim
cclcbr:irc, liccrcl biiiioii iii dic ii:i(;ili saiicU iioii
(-aiioiii/.;i(i pcctili.irilcr lact:iri.ct Dco v:icarciii iiic
moriaui cjus. Qiiod fccissc cliam vclcrcs cogiiusci
polost c\ ■IiKiuiic C;issiiino, collid. 111. (-;i|). 1.
nu;iiiluiii ;id scxUiui, lioct iiiiat.'iiiciii jiiiigcrc cl
vcncrari, iion liimcn iii lcinplo cunslilucrc eo inu-
(lo. quo iilioriim Siinolortiin.
Qtio:id sopiiiuum, iioii liocl rcliquiits non caiio-
nizali lioiiiiuis in lom|)lo oonslilucrc publicc liono-
raiulas; licct tamen cas biibcrc cl vcncrari. etiuni
iiliis vidcnlibiis, modo scaiidiilum absil ; id cuim
li:ibcl pr;i\is Koolosiac; mo.\ cnim ;io marlyrcs dc-
ftinoli cranl, currcbantliilelcs ad rcliquias ruiiicn-
(l;is: cl similitor quando moiiiiiiltir boinines cbiri
Siinctitalc, miiUi dcvolc osoulantur m;inus et pc-
des.cl de vcstibus corum pro rcliquiis servanl;nec
id unquam prohibituin fuit. Praclcrca si licot bo-
nor;trc vivenles, quos crcdimus sanctos , cur non
morluos?
Atque haec pauca de canonizistione sunicianl. Si
qiiis plur;i Viderc dosideral , legat Auguslinum
triumplium in summa dc poteslale Koolcsiae , cl
Troilura .Malvezium in libro de canonizalione.