CHAPTER I: ON INDULGENCES

1777. - Indulgence, as the word itself indicates, is the same as grace, condonation, mercy, remission. For indulgence is the condonation of the penalty owed for sins through the application of the satisfactions of Christ and the Saints: for Christ our Savior offered to God the Father his satisfactions for the full remission of our sins. But these satisfactions of infinite price, to which are added also the satisfactions of the Blessed Virgin, and also the superabundant satisfactions of the Saints, are called the treasury of the Church, of which we are made partakers through Indulgences.

Definition. An indulgence is the remission of temporal penalty owed to God for sins committed after Baptism and remitted as regards fault, granted by a legitimate minister, outside the Sacrament of Penance, through the application of the treasury of the Church.

Division. Indulgence is distinguished in many ways.

1° Plenary or partial, according as the whole temporal penalty is remitted, or only part of it.

2° Personal, local, real, according as it is granted immediately to persons, e.g., to a Confraternity; or is affixed to some place, e.g., a Church, Oratory, etc.; or is attached to some portable thing, e.g., an Image, Cross, Rosary, etc. - A real indulgence, however, is almost always at the same time personal, since, with few exceptions, the owner alone of the thing to which it is annexed can gain it.

3° Temporal or perpetual, according as it is granted for a determinate time, or without any prefixed term.

1778. Principles. - I. The Church has true power of granting Indulgences. ... It is of Faith against Protestants. - The arguments, see among the Dogmaticians.

II. Only Prelates of the Church have power of granting Indulgences. For this faculty can belong only to those who have power over the mystical body of Christ, and who can dispense the treasury of the Church. Hence:

1° The Pope alone can grant Indulgences with respect to all the faithful; for he alone has jurisdiction over all the faithful. Concerning the recognition and publication of these, see nn. 195, 1192. 7°, and note besides the following:

a) The publication of local Indulgences without recognition and license of the Ordinary is illicit; nevertheless neither is required for the value of these indulgences.

b) Personal Indulgences, privileges, and faculties do not necessarily have to be exhibited to the Ordinary, unless either there is question of the faculty of erecting the Way of the Cross, or it is otherwise disposed in the concessions obtained.

c) Indulgences which the Supreme Pontiffs granted to all the faithful of the whole world in bulls or rescripts already published by most approved authors, e.g., by Ferraris or contained in La Raccolta, do not need promulgation of Ordinaries.¹

Concerning Indulgences of Confraternities, see n. 1790. q. 2°. R. 4).

2° Bishops, provided they have a See, i.e., enjoy Episcopal jurisdiction (for there is question of an act of jurisdiction, not of Order), can by common law grant Indulgences to their diocesans. But by the Decree of Lateran Council IV,² their power has been so restricted that ordinarily they cannot grant except Indulgences of forty days, and, on the day of the consecration of a Church, of one year. - I said: to diocesans. For locals granted generally can also be gained by foreigners.³ - But Bishops can grant the aforesaid Indulgences in perpetuity.⁴ Nevertheless it is forbidden that another Indulgence of forty days be applied to the same object, e.g., by the Bishop's successor.⁵ The Indulgences which our Bishops can grant by force of Apostolic faculty, see p. LXXI. nn. 14, 17, 18, 19, 20 and p. LXXIII. nn. 7, 8, 9, 10.

3° A delegate can grant the same Indulgences as he from whom he was delegated. The reason is that acts of jurisdiction can be exercised through delegates.

4° Cardinals can grant Indulgences of one hundred days in the churches of their titles. - Nuncios grant one hundred, or two hundred, or three hundred days, but less than one year, to their subjects.⁶

5° Prelates inferior to a Bishop cannot grant any Indulgences; nor Vicars General, unless from express delegation of the Bishop; nor Capitular Vicars, or among us the Administrator, the See being vacant; much less Pastors.⁷ Except, as is clear of itself, priests to whom the faculties of which under 2° at the end are communicated, either by the Bishop or, the See being vacant, by the Administrator.

Note. - The communication of merits of an Order, which Superiors of Regulars sometimes grant to distinguished benefactors, is not a grant of Indulgences, but, as Suarez says, only an offering or donation of suffrages.¹

III. Eight things are required in the subject for gaining Indulgences:

1° That he be baptized, because the treasury of the Church cannot be dispensed to unbelievers; and that he not be excommunicated with major excommunication; for this deprives of the communion of spiritual goods.

2° That he be subject to the one granting, as is established from what was said here under II. 2°.

3° That he fulfill the works enjoined at the time, in the manner, and in the place prescribed, because under this condition Indulgences are granted.

Thus: a) As regards manner, it is sometimes required that some prayer, e.g., En ego, o bone et dulcissime, be recited before an image of the Crucified. - But prayers to which Indulgences are annexed can be recited in any language whatever, "provided the versions are faithful. ... But that there be certainty concerning the fidelity of the version, the declaration of S. Congr. Indulg. suffices, ... or of one of the Ordinaries of the place where the language into which the prayer is translated is vernacular." Thus S. C. Ind., December 4, 1872.

b) As regards place, the condition often is that a parish church or public oratory be visited; in which case of itself it does not suffice that, e.g., seminarians visit the oratory of the seminary, if the faithful are not accustomed to approach it publicly.² Maurel,³ however, testifies that in Rome it was admitted that those who live in Community and do not have the faculty of going out at will can in their domestic oratories, although they are not publicly open, gain all Indulgences to which the condition of visiting a church or public oratory is attached.

c) As regards time:

1) If an indulgence is granted from first Vespers (which, according to St. Alph.,⁴ begin at midday), even from this time (up to sunset of the Feast itself) the prescribed works are validly performed;⁵ otherwise from midnight to midnight.⁶ Concerning Confession and Communion, see here under 8°. 2). - An Indulgence truly begins from first Vespers if it was granted in view of the Mystery or Saint honored on that day. In other cases the letters of concession should be consulted.¹

2) With the solemnity of the Feast the Indulgence also is transferred.²

3) Indulgences granted on Feasts, or on all and individual Feasts of the Lord, or even on Feasts, or on all Feasts, or on all and individual Feasts of our Lord Jesus Christ, are always understood only of the Feasts of the Nativity, Circumcision, Epiphany, Sunday of the Resurrection, Ascension, and Body of Christ; and likewise S. C. declared that, whenever in a concession there are found the words on Feasts, or on all Feasts, or on all and individual Feasts of the B. V. M., they are always understood only of the Feasts of the Conception, Nativity, Annunciation, Purification, and Assumption.³

4) An Indulgence once in a month or in a year, annexed to certain works or prayers to be completed through the month or year, is not acquired unless the prescribed works or prayers have been previously and really paid through the month or year. But the month is not necessarily to be computed from the first to the last day, nor the year from January 1 to December 31; but thirty days, or twelve months, can be taken.⁴

4° That he be in the state of grace, at least (unless the concession requires something else⁵) when he places the last prescribed work; because penalty is not remitted unless fault has been dismissed. - As regards the sense of the clause: those who, truly penitent, confessed and refreshed by Holy Communion, have visited the church, from the decree of S. C. I.,⁶ "the prescribed visit of the church, whether before or after the fulfillment of the other pious works, is validly made."⁷

But what if the prescribed work is done with venial fault from the part of the end or circumstances? According to St. Alph.,⁸ this does not obstruct the Indulgence, unless the fault affects the substance of the work, as e.g., if someone gives alms merely because of vainglory. Cf. also n. 1779. q. 2°. q. 3°.

5° That the works be completed by a human act; for a merely material act does not suffice.

6° That due intention be present. - Cf. n. 1779. q. 15°.

7° That the works be done by him who intends to gain the Indulgence, except alms, which can also be done through another.

8° Finally, one does not satisfy the required works by works to which he is already obligated by another title, unless the Indulgence has been granted precisely for these works, or the intention of the one granting is sufficiently clear in this matter. Cf. Benedict XIV,¹ Prinz.²

For a plenary indulgence, besides, at least ordinarily, these things are required:

1) Sacramental Confession. Cf. n. 1779. q. 10° and 11°.

2) Communion. This, as also Confession (not the remaining works), can be done on the preceding day. S. C., October 6, 1870, and January 12, 1878.³ But as regards the Jubilee, see n. 1786. q. 7°.

3) Vocal prayers (as regards deaf-mutes cf. n. 1779. q. 17°) according to the intention of the one granting. They can also be recited alternately with a companion.

But to the question: Whether five Pater and Ave, which are customarily recited to fulfill the intention of the Supreme Pontiff, suffice when it is prescribed that a church or altar be visited, and there prayers be poured forth, ... S. C. responded: "The prayers required in concessions of Indulgences for fulfilling the intention of the Supreme Pontiff are at the will of each one of the faithful, unless they are particularly assigned."⁴ Yet Benedict XIV warns:⁵ "Although a brief prayer, employed with a sense of fervent piety, can satisfy the prescription and the law of the Constitution" (promulgating the Indulgence), "nevertheless very often brevity of prayer is wont to proceed from a moderate zeal for piety or a mind little inclined to spiritual things, or from weariness and negligence." - Moreover five Pater and Ave, or an equivalent prayer, suffice. - As regards deaf-mutes and the sick, see n. 1779. q. 17° and 18°.

1779. Questions. - Quaer. 1° Whether a concession of an Indulgence made without a cause is valid?

Resp. No. The reason is that the Prelates of the Church are only delegates of Christ for dispensing the treasury of the Church. But Christ cannot hold as ratified profusions of his treasury made by his own dispensers. Moreover, it does not belong to the faithful, nor to simple priests, to judge concerning the sufficiency of the cause on account of which an Indulgence is granted; for they ought simply to judge that it is just.¹

Quaer. 2° Whether venial sin is an obstacle to gaining an Indulgence?

Resp. No, unless there is question of an Indulgence wholly plenary, or most fully plenary. The reason is that, although the penalty owed to this sin cannot be remitted, nevertheless the penalty owed for other sins already deleted can be remitted. For just as it is not repugnant that the fault of some venial sin be remitted without the fault of others being remitted, so neither is it repugnant that the penalty of remitted venial or mortal sins be deleted, although the penalty for one or several venials remains to be paid.²

Quaer. 3° Whether an Indulgence which is granted as PLENARY can be obtained at least PARTIALLY, if there is present an obstacle preventing it from being obtained entire, e.g., affection toward some venial sin?

Resp. Yes. The reason is, 1° because, from what was said in the preceding question, some venial sin not remitted does not prevent the penalty owed for others from being remitted; 2° because the Supreme Pontiff, in granting a plenary Indulgence, is not presumed to wish to restrict it only to those to whom all venials are remitted; but rather he is deservedly judged to grant it according to the capacity of the subject, so that at least the penalty which can be remitted is remitted, namely, the penalty of sins already remitted. Otherwise plenary Indulgences would for the most part profit nothing, since rarely do the faithful put off every affection, even the least, toward any venial whatsoever, and conceive sufficient sorrow concerning all venials in such a way as to obtain the remission of all. Hence it would happen that partial Indulgences were preferable to plenary ones, which is repugnant to the common sense.³

Some, however, teach that a plenary Indulgence is not granted unless plenarily, or most fully, as they say, so that it must obtain the whole effect or none. But this opinion does not appear probable.

Quaer. 4° What is understood by Indulgences of 10 or 15 days, years, quarantines, etc., etc.?

Resp. According to the common opinion, there is to be understood a remission of so much penalty as once was remitted, or would have been remitted, through canonical penance of the same time. Thus, e.g., by an Indulgence of seven years so much penalty is remitted as was remitted through the penance of seven years customarily enjoined according to the ancient Canons. - But how much canonical penances were worth before God, and how much partial Indulgences of so many days or years are now worth, we are wholly ignorant; because we do not know what proportion our satisfactions have with the penalty owed for our sins. - Thus commonly.

Quaer. 5° Whether he gains Indulgences who does not complete integrally the work prescribed for them?

Resp. 1° No, if he omits a notable part of the work, so that according to moral estimation he does not complete it as regards substance; because he is not judged simply to satisfy the required conditions.

Resp. 2° Otherwise, if he passes over a very small part; because then morally, or as regards substance, the prescribed work is judged to be completed. But a very small part is to be taken relatively. Thus in the Rosary the omission of one Pater and Ave seems very small; but otherwise if five Pater and Ave are required, because the omission of a fifth part of the work is notable.

Quaer. 6° Whether and how Indulgences can be applied to the dead?

Resp. 1° They can be applied, if the following two conditions are present: 1° that they be specially granted in the Pontifical Rescript as applicable to them. Thus, from the concession of Pius IX,² those who have made the so-called vow or oblation, by which they yield all their own meritorious works, while they remain on earth, and each suffrage, when they have departed from this life, to the benefit of the dead, can apply absolutely all Indulgences, granted and to be granted, to souls detained in purgatory; 2° that there be present the intention of making such an application. - Thus all.³

Resp. 2° Nevertheless an Indulgence cannot be applied to the dead by way of absolution, but only by way of suffrage, namely, by beseeching God that he may kindly will to accept such an application and apply it to the souls of purgatory. The reason is that the Pontiff does not have jurisdiction over the souls of the dead. Hence he cannot absolve them from penalties, as by a sentence.

Resp. It is controverted. The OPINION which St. Alphonsus² follows says no. The reason is that there is no divine promise by force of which God is judged certainly to accept the offered Indulgence. Hence he seems to admit that it be applied only according to his good pleasure. Besides, the Church keeps the use of celebrating Sacred rites for several years and for the same souls, e.g., anniversaries, even on privileged altars, or those to which the privilege of a plenary Indulgence adheres. But that practice would be empty if immediately in the first Sacred rite applied to them they were liberated.

But it is certain that Indulgences for the dead profit them, at least for the most part; otherwise the Church would do something useless by applying them to them: which indeed cannot be said without impiety.

Quaer. 8° Whether a special application must be made to certain determinate souls, or a general one suffices?

Resp. A general application made to all souls dwelling in Purgatory suffices, because suffrages are divisible, and therefore can be distributed to all souls. It is clear, moreover, from the practice of the Church, which orders Masses to be celebrated for the dead in general, especially on the second day of November. Likewise, when collections are made in Churches for the souls of purgatory, the Masses to be celebrated from them must be applied for all in general. But if someone wishes to restrict his application, then he must determine some souls specially, at least indirectly. - As regards the privilege of the altar, see n. 1798. q. 4°. R. 3°.

Quaer. 9° Whether the state of grace is required for gaining an Indulgence for the dead?

Resp. S. C. I., August 20, 1822, responded: Delayed. St. Alphonsus more truly affirms, because no one can apply an Indulgence to another unless he first has made it his own; but he who is in mortal sin cannot make Indulgences his own; therefore.¹

Quaer. 10° Whether Confession AND absolution are required, even for venials, for gaining Indulgences which are granted with the clause: to the contrite and confessed?

Resp. 1° Confession is certainly required, notwithstanding the state of grace. The reason is that, although Confession then is not necessary for remitting sins, nevertheless it is required as a condition, or prescribed work. This is clear from the Decree of S. C. Ind. approved by Clement XIII, May 19, 1759.

Resp. 2° But absolution is not required. S. C. Ind., December 15, 1841.²

Note. - The clause: with the heart at least contrite, which is customarily inserted into concessions of partial Indulgences, does not indicate an enjoined work, but the necessity of the state of grace for gaining the Indulgence. Therefore those who are already in the state of grace do not need to elicit an act of contrition. The same holds concerning analogous formulae: with contrite heart, or to the contrite.³

Quaer. 11° Whether Confession is required as often as a plenary Indulgence is to be gained?

Resp. 1° It is not required with respect to all plenary Indulgences; for there are several Indulgences for the gaining of which no Confession is required. Such are the Indulgences granted for the exercise of the Way of the Cross. Nevertheless the state of grace is required. See n. 1778. III. 4° and this n. q. 9°.

Resp. 2° It is required with respect to most plenary Indulgences. This is evinced from the Rescripts of several concessions. Nevertheless, from a special indult, granted in perpetuity, the faithful who, unless they are legitimately impeded, are accustomed to confess once in any running space of seven days, can gain all plenary Indulgences occurring in the week, provided they remain in the state of grace, and provided nothing is changed "concerning Indulgences of Jubilee, both ordinary and extraordinary, and others granted after the manner of Jubilee, for obtaining which, just as the other enjoined works, so also Sacramental Confession must be performed at the time prescribed in their concession." But if they do not remain in the state of grace, there is need of another Confession, since the decree adds the clause: "if they are conscious to themselves of no mortal fault committed by them after the aforesaid last Confession." Thus from the Decree of Clement XIII, December 9, 1763; and it is also confirmed from the Decree of S. C. Ind., November 15, 1878, in Acta, T. XI. p. 358 sq.

Note. - a) Not a few Bishops obtain from the Roman Curia an extension of this privilege to those who confess twice in a month, or in any running space of fourteen days.

b) Confession performed within seven days before a Festivity, in places in which a scarcity of confessors is present, can suffice for gaining both the Indulgence annexed to the Festivity and the other Indulgences occurring within the aforesaid time, nothing changed concerning Indulgences granted according to the form of Jubilee, as in the cited decree of December 9, 1763 and in the decrees of June 12, 1822 and December 15, 1841.²

Quaer. 12° Whether one can on the same day gain diverse Indulgences, or the same Indulgences several times?

Resp. 1° As regards diverse Indulgences, generally the faithful can gain them, at least if they are partial (concerning plenary ones see q. 14°), and annexed to diverse works, or to the same works, but works which can be repeated several times in the day. - Thus commonly the Theologians, and this is confirmed from the practice of the Church and of the faithful.

Resp. 2° As regards the same Indulgences, this depends on the mind of the Pontiff bestowing Indulgences. Hence attention must be paid to the letters of concession; if they determine nothing, the common interpretation and practice of the Church must be followed. - Thus on the same day several Indulgences of stations, or of visitation of a Church, cannot be obtained, as is clear from the Decree of S. C. Ind. approved by Innocent XI. - Voit,³ Lacroix.⁴ Thus also a daily plenary Indulgence, perpetual or granted for a time to those visiting some church or public oratory, is always to be understood in this way: that on any day indeed, but only once in a year, it can be acquired by each faithful person, except only the case in which, in the Decree of concession in favor of some church or public oratory, it is clearly and explicitly expressed that a plenary Indulgence can in fact be acquired daily by any one of Christ's faithful rightly disposed. Thus S. C. Ind., March 15, 1852.¹ On the contrary, it is lawful to gain several times in the day several Indulgences annexed to the Rosary and its individual parts, or to the recitation of acts of Faith, Hope, and Charity, etc.; because in the Rescript of the Pontiff it is said: as often as.

Resp. 1° Yes, if the prescribed work cannot be repeated, as fasting, Communion, or is not accustomed to be repeated on the same day, as Confession, unless this is necessary from elsewhere, namely because of relapse, and the Indulgences concur from diverse titles, and are gainable on the same day. S. C. I., January 12, 1878. Rev. Th. T. X. p. 231.

Resp. 2° But no, if Indulgences concur from the same title, e.g., if someone has two medals, to each of which an Indulgence of one year has been granted with the burden of repeatable works; for then several Indulgences cannot be obtained together at the same time, unless the enjoined works are repeated; for such is judged to be the mind of the one granting, since he enjoins works which can be repeated. - Thus Voit.²

Quaer. 14° Whether several plenary Indulgences can be acquired on the same day?

Resp. 1° No one can gain a second Indulgence at the same time for himself, if after the first no penalty to be paid remains any longer.

Resp. 2° Otherwise, yes, provided however that the other respective conditions placed upon them are observed, e.g., by repeated visitations of the church, and by going out from it and entering it again.³

Quaer. 15° Whether and what intention is required for gaining Indulgences?

Resp. 1° An intention at least virtual certainly is required, whenever an Indulgence is granted with a certain intention to be proposed to oneself, e.g., of praying for the happy state of the Church, or whenever an intention of gaining the Indulgence is required for obtaining privileges annexed to the Indulgence, e.g., to a Jubilee; for otherwise it would be nothing.

Resp. 2° In other cases it is controverted. Busembaum has it thus: "It is not an obstacle to the effect of an Indulgence, ... although in the work performed you did not have the intention of obtaining the Indulgence, as they teach. ... And it seems certain, at least if you had an interpretative one, as Laymann has." St. Alphonsus adds: "And Wigandt ... and others." The reason is that per se no intention is required; for the effect of an Indulgence, or the remission of penalty, depends wholly on the concession of the Church, and not on the intention of the agent. Hence, although he be passive, nor attend to the Indulgence, indeed not know that it is gained by him, while it befalls him, nevertheless he obtains a right to it. For an Indulgence is granted by the Church by way of payment for a work placed; but for the validity of payment it is not necessarily required that he for whom it is bestowed know it. Cf. n. 1797. q. 3°. R. 6°.¹

Moreover, they commonly admit that an intention had in the morning suffices for gaining all Indulgences occurring through the day.

Quaer. 16° Whether, if a faculty is granted of commuting the works enjoined for gaining Indulgences, the commutation must necessarily be made in Confession?

Resp. It is controverted. Busembaum, not corrected by St. Alphonsus, denies, from the declaration of Gregory XIII.²

Nevertheless it must be affirmed, if there is question of Jubilee. Benedict XIV³ (49) p. 429.

Quaer. 17° How can deaf-mutes gain Indulgences to which vocal prayers are annexed?

Resp. From the benign concession of Pius IX, March 15, 1852, they can enjoy a benefit of this kind, provided the following be observed: 1° If some church is to be visited, it will be enough if, by approaching it, they pray to God with mind and affection. 2° If public prayers are to be held, nothing else is required from them except that, with mind elevated to God and with pious affections of heart, they be joined to the faithful gathered together. 3° If private prayers are to be recited, they can obtain from the confessor a commutation into any other pious works, manifested in some way.⁴

Quaer. 18° How can the sick gain Indulgences for acquiring which Holy Communion and the visitation of a church or public oratory in the place where they live is prescribed?

Resp. From the concession of Pius IX, September 18, 1862,¹ they gain "all and individual plenary Indulgences, granted or to be granted in the future, which they otherwise could acquire in the places in which they live, ... provided" 1) "truly penitent, confessed, and absolved from all other conditions, if any shall have been enjoined, in place of Holy Communion and visitation they faithfully fulfill other pious works to be enjoined by the respective confessor"; 2) there is question of faithful habitually infirm, chronically sick, unable to go out from home on account of some permanent physical impediment, and not dwelling in Community.

Quaer. 19° Whether Indulgences are lost if a movable thing to which they are annexed is handed over to another?

Resp. 1° Yes, if dominion of that thing is transferred to another. The reason is that the Church intends only to grant Indulgences to the person for whom some thing has been blessed, or to the first one who uses it. Thus most wisely has the Church established, in order to prevent abuses which otherwise would creep in, if Indulgences could be transferred and given from one to another.

Resp. 2° But no, if by the handing over the dominion of the thing is not transferred, i.e., if the thing is handed over to another only by loan for use, provided however that the lender does not intend to grant the benefit of the Indulgence to the borrower. This is evinced from the List of Indulgences which you have in Conc. Pl. Balt. II.²

Quaer. 20° To what things can Indulgences be applied?

Resp. Indulgences can be applied to any solid things, not even iron or wood excepted, as formerly. Therefore the List of Conc. Pl. Balt. II. p. 340 is to be corrected, where iron, tin, and lead are excepted. Even a rosary made of solid and compact glass can be blessed with Indulgences placed upon it. Therefore only things which can easily be broken or torn, as paper, blown glass, etc., are to be excepted. This is clear from the Decision of S. C. Indulg.³ But these objects must bear the image of some Saint, either solemnly canonized, or at least listed in the Roman Martyrology (List of Conc. Pl. Balt. II. l. c.); nor does the image of some Blessed suffice, unless at the same time the image of a Saint is present.¹

1780. Resolves. - 1° A Bishop, by ordinary law, can grant Indulgences to his subjects staying outside his own diocese, because he has personal jurisdiction over them. But Bishops can grant Indulgences only by way of absolution, and therefore only for the living. - Thus commonly.

2° Anyone can gain Indulgences for any other living Christian by way of payment or satisfaction; for although the fruit of merit is not applicable to another, nevertheless the fruit of satisfaction is applicable, provided that he is in the state of grace. But for this, besides the concession of the Pope, a special intention is required of gaining the Indulgence for that determinate person. But the application of satisfaction can be made to one ignorant, not asking, absent, etc. Thus Suarez, Lugo, Lacroix.²

3° a) Indulgences annexed to some Church do not cease if a new church is built in nearly the same place, yet under the same title; but they cease if it is built in a cemetery, and not in the place of the old church,³ i.e. (if I opine anything) if it is not built in nearly the same place. - But an Indulgence granted to those rightly visiting churches of Regulars, and in view of the regular family by which the churches are ruled, likewise ceases when the regular family ceases.⁴

b) Indulgences are not lost if the object to which they are annexed is indeed broken, but in such a way that it still retains its species (e.g., of a Cross or image).⁵

c) To the question whether Indulgences are lost:

1° If the string of rosaries is broken, whether voluntarily, so that they may be joined by chains, or whether involuntarily and by chance this has happened?

2° If four or five beads are lost?

S. C. I., January 10, 1839,⁶ responded:

To 1st: In the negative, because the rosaries still persevere as regards moral form.

To 2nd: In the negative, from the reason given in the preceding response.

4° Unless this is expressed in the concession itself, either explicitly or implicitly (e.g., by the clause: until our good pleasure), Indulgences do not expire by the death of the one granting, since they are graces; - nor before knowledge of revocation. - Indulgences are to be received as they sound; yet, since they are graces, they are to be interpreted broadly (but strictly as regards the conditions imposed). Hence they are to be judged perpetual, if they were given without restriction of time, and those granted perpetually do not cease by cessation of the cause.¹

5° An Indulgence granted for the article of death ordinarily (cf. n. 1799) does not require application by the confessor or ministry of another. Nevertheless it is expedient to suggest to the dying that the names of Jesus and Mary are to be invoked often, and to recall to their mind the Indulgence to be gained.²

6° If a dying person has several blessed Images, Crosses, Medals, or Rosaries, he can gain an Indulgence as often as he repeats the name of Jesus, or performs the required work (at least probably), whether the Indulgences proceed from the same concession or from diverse ones. Nevertheless, for gaining them, any time in which the article of death is verified suffices, even if death follows only after several days. Likewise, the dying can gain several Indulgences by title of various Confraternities, even if they are ignorant of them or do not remember them.³

7° But it is required that the dying person have with himself the things to which Indulgences are affixed, namely Rosaries, Crosses, etc. Yet it is not necessary that he have these hanging from his neck, wrapped around his arm, or grasped in his hand; but it suffices that these be in the bed, or hanging near the dying person, although he neither sees nor touches them, nor knows or remembers that he has them.⁴

8° Although it is expedient that all works be done in the state of grace, this nevertheless is not necessary, according to the common opinion, but it suffices that the last work be done in grace.⁵