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38-506: An ancient monastery established in 1380 by Stephen of Perm , closed in 1764, and reopened in 1996 is located in Ust-Vym. This Komi Republic location article is a stub . You can help Misplaced Pages by expanding it . Stephen of Perm Stephen of Perm ( Russian : Стефан Пермский , romanized :  Stefan Permsky ; Komi : Перымса Степан , romanized:  Perymsa Stepan ; c.  1340 – 26 April 1396)

76-529: A disciple of his. Around 1370, Stephen began creating an alphabet for the Zyrians, without the influence of Russian on it, despite the prevalence of the trilingual heresy in some Byzantine and Russian circles. In 1376, he voyaged to lands along the Vychegda and Vym rivers, and it was then that he engaged in the conversion of the Zyrians (Komi peoples). Rather than imposing Latin or Church Slavonic on

114-480: A man who was merely killed while intoxicated, prohibited veneration of the man, and most significantly decreed that "you shall not therefore presume to honor him in the future; for, even if miracles were worked through him, it is not lawful for you to venerate him as a saint without the authority of the Catholic Church." Theologians disagree as to the full import of the decretal of Pope Alexander III : either

152-494: A new law was instituted, in which case the Pope then for the first time reserved the right of beatification to himself, or an existing law was confirmed. However, the procedure initiated by the decretal of Pope Alexander III was confirmed by a bull of Pope Innocent III issued on the occasion of the canonization of Cunigunde of Luxembourg in 1200. The bull of Pope Innocent III resulted in increasingly elaborate inquiries to

190-610: A saint were authoritative, in the strict sense, only for the diocese or ecclesiastical province for which they were issued, but with the spread of the fame of a saint, were often accepted elsewhere also. In the Catholic Church , both in the Latin and the constituent Eastern churches, the act of canonization is reserved to the Apostolic See and occurs at the conclusion of a long process requiring extensive proof that

228-516: A simplification of the procedures. The Apostolic constitution Divinus Perfectionis Magister of Pope John Paul II of 25 January 1983 and the norms issued by the Congregation for the Causes of Saints on 7 February 1983 to implement the constitution in dioceses, continued the simplification of the process initiated by Pope Paul VI . Contrary to popular belief, the reforms did not eliminate

266-465: A text that praises Stephen for his evangelical activities, and styles him the "creator of Permian letters". Canonized Canonization is the declaration of a deceased person as an officially recognized saint , specifically, the official act of a Christian communion declaring a person worthy of public veneration and entering their name in the canon catalogue of saints, or authorized list of that communion's recognized saints. Canonization

304-482: Is a papal declaration that the Catholic faithful may venerate a particular deceased member of the church. Popes began making such decrees in the tenth century. Up to that point, the local bishops governed the veneration of holy men and women within their own dioceses; and there may have been, for any particular saint, no formal decree at all. In subsequent centuries, the procedures became increasingly regularized and

342-423: Is no need to have a miracle attributed to the saint to allow their canonization. According to the rules Pope Benedict XIV ( regnat 17 August 1740 – 3 May 1758) instituted, there are three conditions for an equipollent canonization: (1) existence of an ancient cultus of the person, (2) a general and constant attestation to the virtues or martyrdom of the person by credible historians, and (3) uninterrupted fame of

380-479: Is not necessarily added to the General Roman Calendar or local calendars as an "obligatory" feast; parish churches may be erected in their honor; and the faithful may freely celebrate and honor the saint. Although recognition of sainthood by the Pope does not directly concern a fact of Divine revelation , nonetheless it must be "definitively held" by the faithful as infallible pursuant to, at

418-740: The Apostolic See concerning canonizations. Because the decretal of Pope Alexander III did not end all controversy and some bishops did not obey it in so far as it regarded beatification, the right of which they had certainly possessed hitherto, Pope Urban VIII issued the Apostolic letter Caelestis Hierusalem cives of 5 July 1634 that exclusively reserved to the Apostolic See both its immemorial right of canonization and that of beatification . He further regulated both of these acts by issuing his Decreta servanda in beatificatione et canonizatione Sanctorum on 12 March 1642. In his De Servorum Dei beatificatione et de Beatorum canonizatione of five volumes

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456-526: The Pope : "The last case of canonization by a metropolitan is said to have been that of St. Gaultier , or Gaucher, [A]bbot of Pontoise, by the Archbishop of Rouen. A decree of Pope Alexander III [in] 1170 gave the prerogative to the [P]ope thenceforth, so far as the Western Church was concerned." In a decretal of 1173, Pope Alexander III reprimanded some bishops for permitting veneration of

494-1357: The United Methodist Church has formally declared individuals martyrs , including Dietrich Bonhoeffer (in 2008) and Martin Luther King Jr. (in 2012). Various terms are used for canonization by the autocephalous Eastern Orthodox Churches : канонизация ("canonization") or прославление (" glorification ", in the Russian Orthodox Church ), კანონიზაცია ( kanonizats’ia , Georgian Orthodox Church ), канонизација ( Serbian Orthodox Church ), canonizare ( Romanian Orthodox Church ), and Канонизация ( Bulgarian Orthodox Church ). Additional terms are used for canonization by other autocephalous Eastern Orthodox Churches: αγιοκατάταξη ( Katharevousa : ἁγιοκατάταξις ) agiokatataxi/agiokatataxis , "ranking among saints" ( Ecumenical Patriarchate of Constantinople , Church of Cyprus , Church of Greece ), kanonizim ( Albanian Orthodox Church ), kanonizacja ( Polish Orthodox Church ), and kanonizace/kanonizácia ( Czech and Slovak Orthodox Church ). The Orthodox Church in America , an Eastern Orthodox Church partly recognized as autocephalous, uses

532-585: The cultus universal, because he alone can rule the universal Catholic Church . Abuses, however, crept into this discipline, due as well to indiscretions of popular fervor as to the negligence of some bishops in inquiring into the lives of those whom they permitted to be honoured as saints. In the Medieval West, the Apostolic See was asked to intervene in the question of canonizations so as to ensure more authoritative decisions. The canonization of Saint Udalric, Bishop of Augsburg by Pope John XV in 993

570-457: The suffragan bishops, declared whether the deceased was worthy of the name of "martyr" and public veneration. Though not "canonizations" in the narrow sense, acts of formal recognition, such as the erection of an altar over the saint's tomb or transferring the saint's relics to a church, were preceded by formal inquiries into the sanctity of the person's life and the miracles attributed to that person's intercession. Such acts of recognition of

608-629: The "Apostle of the Permians", as he is sometimes called, is commemorated by the Catholic and Orthodox Churches on 26 April. Epiphanius the Wise wrote about his life in The Life of Stephen of Perm . Stephen was born around 1340 in the town of Ustyug in northern Russia. The region was populated by the native Komi , also known as Zyrians or western Permians, with a minority of Russians. His father

646-616: The Popes began restricting to themselves the right to declare someone a Catholic saint. In contemporary usage, the term is understood to refer to the act by which any Christian church declares that a person who has died is a saint, upon which declaration the person is included in the list of recognized saints, called the "canon". In the Roman Martyrology, the following entry is given for the Penitent Thief : "At Jerusalem,

684-560: The Syrian in the East, and Saint Martin of Tours and Saint Hilary of Poitiers in the West. Their names were inserted in the diptychs , the lists of saints explicitly venerated in the liturgy , and their tombs were honoured in like manner as those of the martyrs. Since the witness of their lives was not as unequivocal as that of the martyrs, they were venerated publicly only with the approval by

722-545: The Wise , Sergius of Radonezh , and the great painter Andrei Rublev , signified "the Russian spiritual and cultural revival of the late fourteenth and early fifteenth century". Indeed, Stephen's life encapsulates both the political and religious expansion of "Muscovite" Russia. Stephen's life was in fact commemorated in the writings of the aforementioned Epiphanius, who famously wrote the Panegyric to Saint Stephen of Perm ,

760-651: The candidate for canonization lived and died in such an exemplary and holy way that they are worthy to be recognized as a saint. The Church's official recognition of sanctity implies that the person is now in Heaven and that they may be publicly invoked and mentioned officially in the liturgy of the Church, including in the Litany of the Saints . In the Catholic Church, canonization is a decree that allows universal veneration of

798-684: The commemoration of the good Thief, who confessed Christ on the cross, and deserved to hear from Him these words: 'This day thou shalt be with Me in paradise.' The Roman Rite 's Canon of the Mass contains only the names of apostles and martyrs, along with that of the Blessed Virgin Mary and, since 1962, that of Saint Joseph her spouse. By the fourth century, however, " confessors "—people who had confessed their faith not by dying but by word and life—began to be venerated publicly. Examples of such people are Saint Hilarion and Saint Ephrem

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836-473: The eminent canonist Prospero Lambertini (1675–1758), who later became Pope Benedict XIV , elaborated on the procedural norms of Pope Urban VIII 's Apostolic letter Caelestis Hierusalem cives of 1634 and Decreta servanda in beatificatione et canonizatione Sanctorum of 1642, and on the conventional practice of the time. His work published from 1734 to 1738 governed the proceedings until 1917. The article " Beatification and canonization process in 1914 " describes

874-431: The following process: Canonization is a statement of the Church that the person certainly enjoys the beatific vision of Heaven . The title of "Saint" ( Latin : Sanctus or Sancta ) is then proper, reflecting that the saint is a refulgence of the holiness ( sanctitas ) of God himself, which alone comes from God's gift. The saint is assigned a feast day which may be celebrated anywhere in the universal Church, although it

912-480: The indigenous pagan populace, as all the contemporary missionaries did, Stephen learnt their language and traditions and worked out a distinct writing system for their use, creating the second oldest writing system for a Uralic language. Although his destruction of pagan idols (e.g., holy birches ) earned him the wrath of some Permians, the metropolitan of Kiev , Pimen , created the bishopric of Perm in 1383 and consecrated Stephen as its first bishop . The effect of

950-554: The least, the Universal Magisterium of the Church , because it is a truth related to revelation by historical necessity. Popes have several times permitted to the universal Church, without executing the ordinary judicial process of canonization described above, the veneration as a saint, the " cultus " of one long venerated as such locally. This act of a Pope is denominated "equipollent" or "equivalent canonization" and "confirmation of cultus ". In such cases, there

988-517: The local bishop . This process is often referred to as "local canonization". This approval was required even for veneration of a reputed martyr. In his history of the Donatist heresy, Saint Optatus recounts that at Carthage a Catholic matron, named Lucilla, incurred the censures of the Church for having kissed the relics of a reputed martyr whose claims to martyrdom had not been juridically proved. And Saint Cyprian (died 258) recommended that

1026-508: The new bishopric and the conversion of the Vychegda Perm threatened the control that Novgorod had been enjoying over the region's tribute. In 1385, Aleksei, the archbishop of Novgorod ( r.  1359–1388 ), sent a Novgorodian army to oust the new establishment, but the new bishopric, with the help of the city of Ustyug, was able to defeat it. In 1386, Stephen visited Novgorod, and the city and its archbishop formally acknowledged

1064-650: The new situation. Subsequently, the region's tribute became the luxury of Moscow. These events had immense repercussions for the future of northern Russia, and formed but one part of a larger trend which saw more and more of the Finnic North and its precious pelts passing from the control of Novgorod to Moscow . Stephen died in Moscow on 26 April 1396. He was canonized as a saint by the Russian Orthodox Church in 1549. The historian Serge Aleksandrovich Zenkovsky wrote that Stephen of Perm, along with Epiphanius

1102-562: The office of the Promoter of the Faith (Latin: Promotor Fidei ), popularly known as the Devil's advocate , whose office is to question the material presented in favor of canonization. The reforms were intended to reduce the adversarial nature of the process. In November 2012 Pope Benedict XVI appointed Monsignor Carmello Pellegrino as Promoter of the Faith. Candidates for canonization undergo

1140-678: The person as a worker of miracles. The majority of Protestant denominations do not formally recognize saints because the Bible uses the term in a way that suggests all Christians are saints. However, some denominations do, as shown below. The Church of England , the Mother Church of the Anglican Communion , canonized Charles I as a saint, in the Convocations of Canterbury and York of 1660. The General Conference of

1178-542: The procedures followed until the promulgation of the Codex of 1917. The substance of De Servorum Dei beatifιcatione et de Beatorum canonizatione was incorporated into the Codex Iuris Canonici ( Code of Canon Law ) of 1917, which governed until the promulgation of the revised Codex Iuris Canonici in 1983 by Pope John Paul II . Prior to promulgation of the revised Codex in 1983, Pope Paul VI initiated

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1216-406: The saint. For permission to venerate merely locally, only beatification is needed. For several centuries the bishops , or in some places only the primates and patriarchs , could grant martyrs and confessors public ecclesiastical honor; such honor, however, was always decreed only for the local territory of which the grantors had jurisdiction. Only acceptance of the cultus by the Pope made

1254-411: The trials. Augustine of Hippo (died 430) tells of the procedure which was followed in his day for the recognition of a martyr. The bishop of the diocese in which the martyrdom took place set up a canonical process for conducting the inquiry with the utmost severity. The acts of the process were sent either to the metropolitan or primate , who carefully examined the cause, and, after consultation with

1292-442: The utmost diligence be observed in investigating the claims of those who were said to have died for the faith. All the circumstances accompanying the martyrdom were to be inquired into; the faith of those who suffered, and the motives that animated them were to be rigorously examined, in order to prevent the recognition of undeserving persons. Evidence was sought from the court records of the trials or from people who had been present at

1330-468: The virtues and miracles of persons proposed for public veneration should be examined in councils, more specifically in general councils. Pope Urban II , Pope Calixtus II , and Pope Eugene III conformed to this discipline. Hugh de Boves , Archbishop of Rouen , canonized Walter of Pontoise , or St. Gaultier, in 1153, the final saint in Western Europe to be canonized by an authority other than

1368-687: Was a Russian Orthodox bishop, painter and missionary . He is known as being one of the most successful missionaries of the Russian Orthodox Church. Stephen is credited with the conversion of the Komi peoples to Christianity . He settled in Ust-Vym and became the first bishop of Perm in 1383. Stephen also created the Old Permic script , which makes him the founding father of Permian written tradition. "The Enlightener of Perm" or

1406-481: Was a cathedral cleric in the town. Early on, Stephen mastered the reading and writing of the Russian language and became a lector. Stephen took his monastic vows in Rostov , where he learned Greek and learned his trade as a copyist. He befriended Epihanius , who became the biographer of Sergius of Radonezh ( c.  1314–1392 ) and later Stephen as well. He also befriended Sergius, though he would not become

1444-520: Was the first undoubted example of papal canonization of a saint from outside of Rome being declared worthy of liturgical veneration for the entire church. Thereafter, recourse to the judgment of the Pope occurred more frequently. Toward the end of the 11th century, the Popes began asserting their exclusive right to authorize the veneration of a saint against the older rights of bishops to do so for their dioceses and regions. Popes therefore decreed that

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