Chapter I. On Indulgences Considered Generally

Indulgence, taken in a broader sense, imports any remission whatever of sins, or concession of grace and mercy; but accepted in the stricter sense, Indulgence can be defined: the remission before God of temporal penalty owed for sins, already blotted out as regards guilt, which ecclesiastical authority concedes from the treasury of the Church, for the living by way of absolution, for the dead by way of suffrage (Can. 911).

Indulgence accepted in this strict sense is distinguished in many ways; for it is: 1°. plenary or partial, according as the whole temporal penalty is remitted or only a part of the same; 2°. personal or local or real, according as it is conceded immediately to persons, or is affixed to some place, or is attached to some thing; 3°. temporal or perpetual, according as it is conceded for a determined time or without any fixed term.

I say 1°. The Church has the power of conceding Indulgences; but this power, in the concrete, is found only among those who are called and are true Prelates of the Church. The reason for the first is taken both from the Council of Trent, sess. 25, Decree on Indulgences, where those are condemned with anathema who "deny that there is in the Church the power of conceding them (Indulgences)"; and because Christ conceded to the Apostles the general power of loosing whatever would impede the attainment of eternal beatitude. But the reason for the second is both because only the Prelates of the Church are successors of the Apostles, to whom alone that general power of loosing was conceded, and because only the Prelates of the Church can dispense from its treasury, since to them alone belongs full power over the mystical body of Christ. - Hence:

1°. Besides the Roman Pontiff, to whom the dispensation of the entire spiritual treasury of the Church was committed by Christ the Lord, only those can by ordinary power lavish indulgences to whom this has been expressly conceded by law (Can. 912).

2°. Cardinals . . . enjoy the faculty of conceding indulgences of two hundred days, to be gained even as often as, in places or institutes and for persons of their jurisdiction or protection; likewise in other places, but to be gained only by those present, each time (Can. 239, § 1, n. 24).

From possession having been taken, residential Bishops have the right of conceding indulgences of fifty days in the places of their jurisdiction (Can. 349, § 2, n. 2).

In suffragan dioceses the Metropolitan can concede indulgences of one hundred days, just as in his own diocese (Can. 274, n. 2).

§ 3. When a church or altar is consecrated, the consecrating Bishop, although he lacks jurisdiction in the territory, concedes an indulgence of one year to those visiting the church or altar on the day itself of consecration; but on the anniversary day one of fifty days, if he is a Bishop; one hundred, if an Archbishop; two hundred, if a Cardinal of the Holy Roman Church (Can. 1166).

Cf. Can. 294, §§ 1, 2; Can. 323, §§ 1, 2.

3°. A delegate, according to the measure which the delegating one has established, can concede indulgences no otherwise than he by whom he was delegated, because an act of jurisdiction, as is the faculty of conceding indulgences, can be exercised through a delegate.

Those inferior to the Roman Pontiff cannot:

1°. Commit to others the faculty of conceding indulgences, unless this has been expressly granted to them by the Apostolic See;

2°. Concede indulgences applicable to the dead;

3°. Attach other indulgences to the same thing or act of piety or sodality to which indulgences have already been conceded by the Apostolic See or by another, unless new conditions to be fulfilled are prescribed (Can. 913).

4°. The Church has always taken care to exercise moderation, lest through indiscreet and superfluous indulgences the keys of the Church be contemned and the satisfaction of penance be weakened (Cap. Cum ex eo, 14, de Poenitent. et Remiss.). Wherefore Bishops cannot attach other indulgences to crosses, etc., already legitimately enriched with indulgences, unless the fulfilling of a new condition is prescribed. - Cf. S. C. Indulg., 12 Jan. 1878.

5°. Prelates inferior to a Bishop cannot concede any indulgences, neither Vicars general nor Capitular Vicars, the see being vacant, and by like reason administrators among us; much less Parish Priests. - Cf. Lacroix, lib. 6, part. 2, nn. 1323 and following. - Ferraris, under the word Indulgentiae.

6°. An indulgence of fifty days, applicable also to the dead, has been conceded to those kissing the ring of Cardinals and Bishops. S. Off., 18 Mar. 1909.

I say 2°. § 1. That someone may be capable of gaining indulgences for himself, he must be baptized, not excommunicated, in the state of grace at least at the end of the prescribed works, and a subject of the conceding one.

§ 2. But that a capable subject may really gain them, he must have at least a general intention of acquiring them and fulfill the enjoined works at the appointed time and in the due manner according to the tenor of the concession (Can. 925).

The principal conditions which are required in the subject for gaining indulgences are the following: 1°. that he be baptized, because the treasury of the Church cannot be dispensed to infidels, and that he not be excommunicated, because otherwise he is deprived of the communion of spiritual goods; 2°. that he duly fulfill the enjoined works, according as they have been prescribed as to time, mode, and place, because under these conditions indulgences are conceded; 3°. that he be in the state of grace, at least when he places the last prescribed work, because penalty is not remitted unless guilt has been dismissed; except probably, if they are applied to the dead; 4°. that he have the intention of gaining them.¹

¹ Cf. Addenda, p. 1092, n. 22.

Question 1. Whether the concession of an Indulgence made without cause is valid?

Resp. Negatively, and the reason is because the Prelates of the Church are only delegates of Christ for dispensing the treasury of the Church. But Christ cannot hold ratified the lavish distributions of his treasury made by prodigal 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 conceded; for they ought simply to judge that it is just, because presumption always stands for superiors, unless the contrary is certainly established. Cf. St. Alphons., de Sacram. Paenit., n. 532. - Lehmkuhl, nn. 535 and following.

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

Resp. Negatively, and the reason is because, although the penalty owed to such a sin cannot be remitted, nevertheless the penalty owed for other sins already blotted out can be remitted: for just as it is not repugnant that the guilt of some venial sin be remitted without the guilt of others being remitted, so neither is it repugnant that the penalty of some remitted venial or mortal sins be blotted out, although the penalty for one or several other venials remains to be paid. Nevertheless, from these reasons it is manifest that venial sin is an obstacle to gaining a plenary indulgence as such. - Cf. St. Alphons., de Sacram. Paenit., n. 534.

Question 3. Whether an Indulgence which is conceded as plenary can be obtained at least partially, if there is present an obstacle impeding it from being obtained entirely, for example, affection toward some venial?

Resp. Affirmatively. A plenary indulgence conceded in such a way is understood so that if someone cannot gain it plenarily, nevertheless he gains it partially according to the disposition which he has (Can. 926).

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

Resp. There is understood, according to the common opinion, the remission of so much penalty as formerly was remitted, or would have been remitted, through canonical penance of the same time. Thus, for example, through an indulgence of seven years so much penalty is remitted as was remitted through penance of seven years accustomed to be 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, is altogether hidden from us; because we are ignorant what proportion our satisfactions have with the penalty owed for our sins. - Thus commonly the theologians.

Question 5. Whether he gains Indulgences who does not complete the work prescribed for them entire?

Resp. Negatively, if he omits a notable part of the work, so that according to moral estimation he does not complete it as to substance; because he is not judged simply to satisfy the required conditions. But otherwise if he passes over a very small part; because then morally, or as to substance, the prescribed work is judged to be completed. - But a very small part is to be taken respectively. Thus in the Rosary the omission of one Pater and Ave seems very small; but otherwise if five Pater and Ave are required, because omission of the fifth part of the work is notable. - Cf. St. Alphons., ibid.

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

Resp. They can be applied if the two following conditions are present: 1°. that they be specially conceded in the rescript of the Pontiff as applicable to them; 2°. that there be present the intention of making such an application. - Yet observe that 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 benignly will to accept such application and lavish it upon the souls of Purgatory. The reason is because the Pontiff does not have jurisdiction over the souls of the dead, and therefore cannot absolve them from penalties, as by sentence. Cf. Lacroix, n. 1336 - Lugo, de Paenit., disp. 27, n. 58.

When the Supreme Pontiff concedes an indulgence to the living, he absolves them from penalties owed to sins already remitted, and at the same time exhibits payment from the treasury of the Church. For every indulgence conceded to the living imports these two things, absolution and payment. Not likewise when an indulgence applicable to the dead is conceded. Now he who gains some indulgence is not an administrator of the treasury of the Church, nor are the satisfactions of Christ subjected to his administration. And therefore he cannot himself transfer them to others according to his own pleasure. Since the Supreme Pontiff can concede by way of absolution and suffrage, he himself is able to exercise this power. In fact, when he concedes an indulgence applicable to the dead, he certainly does not lavish it so that it may profit both the living person gaining it and the dead person, but so that it may profit the living person, if he so wishes, or, if he prefers, so that it may be applied to the dead: if he retains it for himself, it profits him by way of absolution; if he offers it to the dead, it profits these by way of suffrage. Payment and absolution are had for the living; not absolution, but payment is offered to God by asking him that he may will to accept that application in favor of the dead.

Question 7. Whether an Indulgence infallibly profits the souls of Purgatory to whom it is applied?

Resp. It is controverted; for some affirm, because Christ gave the Church an infallible power by these words: "Whatever you shall loose" . . ., etc. But the concession of an Indulgence for the dead is truly an act of the keys, since it proceeds from Apostolic authority; but the key always opens, the due conditions having been placed: therefore an Indulgence is always efficacious and infallible both for the dead and for the living, provided the requisites are present. But others deny, because no divine promise is present by force of which God is judged certainly to accept the offered Indulgence. Hence he seems to admit it to be applied only according to his good pleasure. Besides, the Church keeps the usage of celebrating anniversary Masses for several years and for the same souls, even at privileged altars, or those to which inheres the privilege of a plenary indulgence. But that practice would be vain if immediately in the first Mass applied to them their liberation took place. - Cf. Suarez, disp. 53, sect. 3, n. 3. - St. Alphons., de Sacram. Paenit., n. 534. - Lehmkuhl, nn. 530 and following.

But it is certain that indulgences profit the dead at least for the most part; for otherwise the Church would act in some useless thing by applying them to those souls; which certainly cannot be said without impiety.

Question 8. Whether a special application must be made to certain determined souls, or whether 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 among all souls. It shines forth besides 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 ought to be applied for all in general. But if someone wishes to restrict his application, then he ought to determine certain souls specially, whether expressly or implicitly and equivalently.

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

Resp. It is controverted among theologians, of whom some affirm, because no one can apply an indulgence to another unless he has first made it his own; but others deny, because the application is made directly and immediately to the dead, and the work is placed only as a condition, not for gaining the indulgence for oneself, but so that it may be applied to the dead. The first opinion, which seems truer to St. Alphonsus, is to be counseled in practice as safer. - Cf. St. Alphons., loc. cit., n. 534. - Baller., note (c), p. 1051.

Question 10. Whether confession and absolution are required even for venials for gaining Indulgences which are conceded with the clause: to the contrite and confessed?

Resp. Affirmatively, as regards confession, notwithstanding the state of grace; and the reason is because, although confession then is not necessary for remitting sins, nevertheless it is required as a condition or prescribed work. It is established from the Decree of the S. Congregation of Indulgences approved by Clement XIII, on the day 19 May 1759. But as regards absolution, one must answer negatively, as is clear from the Declaration of the same S. Congregation of Indulgences given on the day 15 Dec. 1841.

Question 11. Whether confession is required as often as a plenary Indulgence is to be gained?

Resp. Affirmatively, as regards most of them, as is proved from the rescripts of many concessions. - I said most, for although for all the state of grace is certainly required, nevertheless confession is not likewise required, as is clear by the example of the plenary indulgence conceded for the exercise of the Way of the Cross. - But here it must be observed:

1°. § 1. For gaining any indulgences whatever, confession perhaps required can be performed within eight days which immediately precede the day to which the indulgence was affixed; but communion on the vigil of the same day; but both also within the whole subsequent octave.

§ 2. Likewise, for gaining indulgences conceded for pious exercises led through a triduum, week, etc., confession and communion can also be made within the octave which immediately follows the completed exercise.

§ 3. The faithful of Christ who are accustomed, unless legitimately impeded, to approach the sacrament of penance at least twice in a month, or to receive holy communion daily in the state of grace and with a right and pious mind, although once or twice in the week they abstain from the same, can obtain all indulgences, even without actual confession which otherwise would be necessary for gaining them, except indulgences either of the ordinary and extraordinary jubilee or after the manner of a jubilee (Can. 931).

2°. Not a few Bishops have obtained an equivalent privilege in favor of those who are accustomed to confess twice in a month, namely in any space of fourteen days.

3°. Those privileges do not regard the plenary indulgence which is conceded after the form of a Jubilee, for whose right understanding the very words and tenor of the concession must always be attended to. - Cf. Prinzivalli, n. cclix. - Acta S. Sedis, vol. 11, pp. 358 and following, and vol. 18, p. 412.

Question 12. What do the clauses import: to the contrite - with contrite heart - with heart at least contrite - and other similar ones?

Resp. They certainly do not signify that an act of contrition is required as an enjoined work, but express only the necessity of the state of grace for gaining an indulgence. - Cf. Acta S. Sedis, vol. 6, p. 388.

Question 13. Whether someone can on the same day gain diverse Indulgences, or several times the same Indulgences?

Resp. § 2. A partial indulgence, unless the contrary is expressly noted, can be gained several times in a day, the same work being repeated (Can. 928).

Question 14. Whether several Indulgences can be attached to one and the same thing, or place, or work?

Resp. Several indulgences can be attached to one and the same thing or place under various titles; but by one and the same work, to which indulgences have been attached under various titles, several indulgences cannot be acquired, unless the required work is confession or communion, or unless something else has expressly been provided (Can. 933).

Question 15. Whether several plenary Indulgences can be acquired on the same day?

Resp. § 1. A plenary indulgence, unless something else has expressly been provided, can be acquired only once in a day, even if the same prescribed work is placed several times (Can. 928).

Provision has been made as regards indulgences which are called of the Portiuncula, and certain few others. Likewise it must be noted that the decree of Innocent is to be understood concerning gaining the same plenary indulgence several times by placing the same work several times on the same day. For it is certain that someone can obtain, even with one confession and communion, several plenary indulgences which are conceded on account of diverse actions on the same day. But it is evident that someone cannot gain for himself several plenary indulgences on the same day unless, sin having been committed after the first one has been obtained, he has duly received its remission; but if nevertheless the plenary indulgences are applicable to the dead, then he can gain one for himself and others for the souls in Purgatory. - Cf. Beringer, Die Ablässe, p. 95, n. 10.

Question 16. Whether, or what kind of, intention is required for gaining Indulgences?

Resp. § 2. But that a capable subject may really gain them, he must have at least a general intention of acquiring them . . . (Can. 925).

When, for gaining indulgences, a prayer is prescribed for a determined end, for example, for the extirpation of heresies, an explicit intention, expressed each time, is not required. S. Cong. Indulg., 12 July 1847.

Question 17. Whether, if the faculty of commuting the works enjoined for gaining Indulgences is conceded, the commutation must necessarily be made in confession?

Resp. Negatively, unless in the concession of a faculty of this kind such a condition is expressly provided. - Which is drawn out, as we think, from the response of the S. C. of Indulg., 20 Feb. 1801. In the new Code the faculty has now been handed over to all confessors.

Pious works enjoined for gaining indulgences can be commuted by confessors into others for those who, detained by a legitimate impediment, cannot perform the same works (Can. 935).

Question 18. Whether, and how, deaf-mutes can gain Indulgences to which vocal prayers are attached?

Resp. Mutes can gain indulgences attached to public prayers, if together with the rest of the faithful praying in the same place they raise their mind and pious affections to God; and if there is question of private prayers, it is enough that they recollect them in the mind, or pour them forth by signs, or merely run through them with the eyes (Can. 936).

Question 19. Whether those who, impeded by chronic infirmity, cannot visit a church and frequently receive communion, can nevertheless gain Indulgences, when the two aforesaid conditions are required?

Resp. Affirmatively, from the special concession of Pius IX, provided nevertheless that the other conditions are fulfilled. For on the day 18 Sept. 1862, "His Holiness graciously granted that the aforesaid faithful of Christ [the habitually infirm chronically, unable to go out from home on account of some physical permanent impediment], excepting nevertheless those who dwell in a Community, can acquire all and each plenary Indulgences already conceded or to be conceded in the future, and whatever others they could acquire in the places in which they live, if they were not in that physical state, for whose acquisition Sacred Communion and visitation of some Church or public Oratory in the same places is prescribed, provided that, truly penitent and confessed, and with all the other conditions fulfilled, if any have been enjoined, in place of Holy Communion and Visitation they faithfully fulfill other pious works to be enjoined by the respective confessor. The present to be valid in perpetuity without any expedition of a Brief. Notwithstanding whatever things make to the contrary."

The faithful of either sex who, for pursuit of perfection, or for instruction or education, or even for reason of health, live common life in houses lacking a church or public chapel, constituted with the consent of the Ordinaries, and likewise all persons dwelling there for ministering to them, as often as for gaining indulgences there is prescribed the visitation of some church not determined, or of some indeterminate public oratory, can visit the chapel of their own house in which they can by law satisfy the obligation of hearing Mass, provided they have duly performed the other enjoined works (Can. 929).

Question 20. Whether Indulgences are lost if a movable thing to which they are attached is handed over to another?

Resp. Negatively, by force of canon 924, § 2.

Question 21. To what things can Indulgences be applied?

Resp. Indulgences can be applied to any solid things whatever, not even iron or wood being excepted, as formerly. Even a rosary made of solid glass can be blessed with attached indulgences. Therefore only things which can easily be broken or torn, such as paper, blown glass, etc., must be excepted. - Cf. Prinzivalli, n. CDXX.

Question 22. What are the rules for discerning true Indulgences from false ones?

Resp. The Sacred Congregation of Indulgences, by the Decree Urbis et Orbis, confirmed by the Supreme Pontiff on 10 Aug. 1899, established the following rules. Rule I. "All Indulgences are authentic which are contained in the newest Collection edited by the S. Congregation of Indulgences." Rule II. "General Indulgences which are not exhibited in the above-mentioned Collection, or which are said to have been conceded after the Collection was edited, will then only have to be held as authentic when the autograph document of their concession has been recognized by the S. Congregation of Indulgences, to which, under penalty of nullity, it must be exhibited before they are published." Rule III. "Indulgences conceded to Orders and religious Congregations, Archconfraternities, Confraternities, Archsodalities, Sodalities, pious Unions, pious Societies, certain more celebrated Churches, pious Places, and Objects of devotion are to be held authentic, which are contained in summaries recognized and approved by the S. Congregation of Indulgences, and printed by its authority or permission." Rule IV. "Indulgences, whether general or particular, are not to be held as authentic which are contained in books, booklets, summaries, sheets, small papers, or even in images, printed without the approbation of the competent authority; which approbation will have to be conceded after diligent recognition and distinctly expressed." Rule V. "Apocryphal, or now altogether revoked, are all Indulgences of a thousand or more years, at whatever time they are said to have been conceded." Rule VI. "Plenary Indulgences which are asserted to have been conceded to those reciting merely a few words are to be held suspect, with the exception of Indulgences in the article of death." Rule VII. "Indulgences are to be rejected as apocryphal which are circulated in booklets, sheets, or little printed or manuscript papers, in which, from slight or even superstitious causes and uncertain revelations, or under illusory conditions, Indulgences and graces exceeding use and measure are promised." Rule VIII. "As counterfeit are to be rejected sheets and booklets in which liberation of one or several souls from Purgatory is promised to the faithful reciting one or another prayer; and the Indulgences which are accustomed to be added to the said promise are to be held as apocryphal." Rule IX. "Indulgences of more recent asserted concession are to be held apocryphal, or at least gravely suspect, if they are extended to an unusual number of years or days." An authentic declaration of these rules and other things necessary to know concerning Indulgences are found in Beringer, Die Ablässe, pp. 808 and following.

Question 23. How is the faculty of blessing crucifixes with application of a plenary indulgence, called toties quoties, conceded by the Apostolic See in whatever way, to be understood?

Resp. "It is to be understood thus and not otherwise, that any faithful Christian constituted in the article of death, having kissed one of such blessed crucifixes, even if it does not belong to him, or having touched it in any way, provided that, confessed and refreshed by sacred communion, or if he could not do this, at least contrite, he devoutly invokes the Most Holy name of Jesus, by mouth, if he can, but if not, by heart, and patiently receives death as the wage of sin from the hand of the Lord, can acquire a plenary indulgence." S. C. S. Offic., 10 June 1914.

Question 24. If prayer in general is prescribed for gaining Indulgences, what kind is required?

Resp. § 1. If for gaining indulgences prayer in general according to the mind of the Supreme Pontiff is prescribed, merely mental prayer does not suffice; but vocal prayer can be chosen at the judgment of the faithful, unless some particular one is assigned.

§ 2. If a particular prayer has been assigned, indulgences can be acquired in whatever language the prayer is recited, provided the fidelity of the version is established from the declaration either of the Sacred Penitentiary or of one of the Ordinaries of the place where the language is common into which the prayer is translated; but indulgences entirely cease on account of any addition, subtraction, or interpolation.

§ 3. For the acquisition of indulgences it is enough to recite the prayer alternately with a companion, or to follow it in the mind while it is recited by another (Can. 934).

You Will Resolve. - Unless something else appears from the tenor of the concession, indulgences conceded by a Bishop can be gained both by subjects outside the territory, and by pilgrims, wanderers, and all exempt persons dwelling in the territory (Can. 927).

2°. No one acquiring indulgences can apply them to others dwelling in life; but all indulgences conceded by the Roman Pontiff, unless something else is established, are applicable to souls detained in purgatory (Can. 930).

Concerning this matter Cardinal De Lugo says: "Commonly the faculty of gaining indulgences for other living persons is not conceded, because, since they themselves can also come to their own aid, it is not expedient to foster their laziness, so that they take care neither to satisfy nor even to gain indulgences for themselves." - Cf. Lugo, disp. 27, n. 77. - Lacroix, n. 1328. - Baller., note (a), n. 1056.¹

3°. § 1. According to the norm of can. 75, indulgences attached to some church do not cease if the church is utterly destroyed and again is built within fifty years in the same or nearly the same place and under the same title.

§ 2. Indulgences attached to rosaries or other things cease only then when the rosaries or other things altogether cease to be or are sold (Can. 924).

Nor are they lost if through successive repairs they should be totally renewed, since they would remain morally the same. Therefore a rosary also does not lose indulgences which is repaired successively, although the beads have afterward been renewed entirely by parts. - Cf. Prinzivalli, CDLXXXII.

4°. Indulgences do not expire by the death of the one conceding them, since they are graces, nor before notice of revocation. Indulgences are to be accepted as they sound; nevertheless, since they are graces, they are to be interpreted broadly, while nonetheless preserving the propriety of the words. Hence they are to be judged perpetual if they have been given without restriction of time. - Cf. St. Alphons., n. 534.

5°. Blessed things enriched with indulgences ought not to be sold, and if they are sold, they lose the indulgences. - Cf. Can. 924, § 2.

6°. Cardinals have the faculty:

Of blessing everywhere, by the sign of the cross alone, with all indulgences usually conceded by the Holy See, rosaries and other prayer-beads, crosses, medals, statues, scapulars approved by the Apostolic See, and of imposing them without the burden of enrollment;

Of erecting, under one blessing, in churches and Oratories, even private ones, and other pious places, Stations of the Way of the Cross with all indulgences which have been imparted to those performing a pious exercise of this kind: and also of blessing, for the faithful who by reason of infirmity or another legitimate impediment cannot visit the sacred stations of the Way of the Cross, images of the Crucified with the application of all indulgences attached by the Roman Pontiffs to the devout exercise of the same Way of the Cross (Can. 239, § 1, nn. 5, 6).

7°. For gaining an indulgence affixed to some day, if visitation of a church or oratory is required, this can be made from noon of the preceding day up to midnight which closes the stated day (Can. 923).

8°. By a work which one is bound to perform by law or precept an indulgence cannot be gained, unless something else is expressly said in its concession; yet he who performs a work enjoined on him as sacramental penance and perhaps enriched with indulgences can at the same time both satisfy the penance and gain the indulgences (Can. 932).

9°. Our Most Holy Lord Benedict XV deigned to concede that indulgences, for the gaining of which the recitation of prayers together with some bodily act is enjoined, which the mutilated are unequal to performing, can be gained by them merely with prayers poured forth. Sac. Poen. Apost., 22 Oct. 1917.

10°. § 3. A plenary indulgence conceded as daily, perpetual, or for a time, to those visiting some church or public oratory is to be understood in such a way that it can be acquired by each faithful person on any day whatever, but only once in a year, unless something else is expressly said in the decree (Can. 921).

11°. The daily morning intention in the Apostleship of Prayer must be expressed by a vocal formula. - S. Off., 10 June 1915.

12°. If crosses of the Way of the Cross first blessed perish entirely, a canonical erection is again necessary; if they perish in the smaller part, it is permitted to substitute others for them without any blessing; if for some particular reason they are completely removed, and only for a time so that they may be restored again to the same place, neither erection nor blessing is needed for gaining indulgences. S. C. Indulg., 30 Jan. 1839.

Note. - To understand the nature of the Jubilee Indulgence, just as also the other concessions of the same, one must attend especially to the words and tenor of the Constitution by which the Jubilee itself is promulgated. For the latest Jubilees have borne a certain diversity with respect to the required conditions, and therefore one would argue badly from one to another, independently of the apostolic words themselves.

¹ Cf. Addenda, p. 1112, n. 57.