Chapter III: On Certain Indulgences in Particular

— The papal blessing, or the blessing which the Supreme Pontiff himself gives by himself or others give in his name, is according to itself a sacramental, to which often, yet not always, a plenary indulgence is connected.

Therefore one who asks the faculty of conferring this blessing will opportunely add express mention of the indulgence. Yet whenever the blessing of the Pontiff is not merely sent, but is to be conferred according to the rite prescribed in the Ritual, the plenary indulgence is judged to be annexed.

The Code now in c. 914 grants that bishops, each in his own diocese, can impart the papal blessing with a plenary indulgence, according to the prescribed form of the Ritual, twice in the year: on the solemn day of Easter, and on another solemn feast-day, to be designated by themselves, even if they have not celebrated solemn Mass, but have only assisted at it; but Abbots or Prelates Nullius, Vicars and Apostolic Prefects, even if they lack episcopal dignity, can do this in their territories on only one of the more solemn days in the year (c. 914).

Those Regulars who enjoy a similar privilege, that is, of imparting this blessing outside missions or adjuncts of this kind, cannot use it except in their own churches and in churches of nuns or tertiaries legitimately aggregated to their Order, nor on the same day and place on which the bishop confers it (c. 915). By place understand city, town (cf. brief of Leo XIII, July 2, 1882). The formula for Regulars is found in the Ritual, tit. VIII, c. 32, and there the blessing is said to be given with the words: "May Almighty God bless you," etc.

By this canon papal blessings are not touched which, for example, at the end of a mission are permitted to religious missionaries.

Concerning these, the Sacred Congregation of Rites, May 11, 1911, gave this rite and formula: one sign of the cross with a crucifix, using the formula: "The blessing of Almighty God," etc. Yet it is also lawful to use the formula of the Ritual (Beringer-Steinen, I, 799; II, 506, 507).

— Apostolic or Papal indulgences are those which, according to the list customarily promulgated at the beginning of each Pontificate, are annexed to things blessed for that end by the Supreme Pontiff or by him who has received power. Among these is found the plenary indulgence at the article of death, on account of which those things are said to be blessed with the indulgence of "a good death." To gain the indulgences it suffices to possess those things either on one's own person or in one's own house, and before them to recite the prescribed prayers, even if it is a question of a rosary.

— On the privileged altar. This privilege, conjoined with an altar, is a plenary indulgence of more certain efficacy, inasmuch as, on the part of the celebrant, only the application of the Mass is required.

With the exception of the Gregorian altar, other privileged altars seem to be traced back from the twelfth century. They seem first to have been granted by Paul III; but the greatest grantor was Gregory XIII (cf. Beringer-Steinen, Die Ablasse, I, n. 981).

Most altars are privileged for the dead alone. Yet there are some which have expressly been declared privileged for the living and for the dead. Then also the disposed living person for whom you celebrate directly obtains the plenary indulgence.

The application cannot be made except to him for whom the Mass is celebrated. If it is celebrated for several, the indulgence is not divided among several, but profits one only.

This last response concerns a privileged altar for the dead. And when asked whether or not the same would hold concerning the living, the Sacred Penitentiary judged that the solution of this question was to be awaited from the Holy Office. Yet we judge that the same must be said, because the nature of a plenary indulgence seems to be repugnant to division among several; one indulgence cannot profit several as plenary, nor can it of itself be divided into partial indulgences, since the reason of a partial indulgence is diverse (so also Beringer-Steinen, op. cit., I, 979). Moreover the indulgence of a privileged altar for the dead no longer demands that, on days on which it is lawful, you celebrate Mass with black appointments.

A local privilege is distinguished, which adheres to the altar: this must be fixed at least in the broad sense (cf. n. 344); and a personal privilege, which adheres to the person wherever he celebrates; or which also is granted for certain deceased persons: for example, of a Congregation.

On the day of the Commemoration of all the faithful departed, all Masses are privileged.

— The Gregorian altar is the privileged altar of St. Gregory which exists in the church on the Caelian Hill, and because of the liberation of the monk Justus it is judged to have been endowed by a peculiar title for divine acceptance. By this special efficacy, not by the value of many Masses, the Gregorian altar is equivalent to the Gregorian thirty, of which above, n. 304. That peculiar efficacy is to be attributed to the estimation made by the Church and to the intercession of St. Gregory (Sacred Congregation of Indulgences, March 15, 1884; cf. Beringer-Steinen, I, 675 ff.). There have also been granted privileged altars after the manner of the Gregorian; this is no longer granted after the response of the Holy Office, December 11-12, 1912, to VII (A. A. S., V [1913], p. 33; Beringer-Steinen, I, 975 ff.).

To avoid imprudent inscriptions, c. 918 commands that nothing be inscribed on the designated altar except: "A privileged altar, perpetual or for a time, daily or not." Nor, under pretext of the privilege, can a greater alms be demanded for a Mass to be said there.

Local Ordinaries and Major Superiors of exempt clerical religion can designate and declare one daily perpetual privileged altar, provided another is not had, in their cathedral, abbatial, collegiate, conventual, parochial, quasi-parochial churches, but not in public or semi-public oratories, unless they are united to a parochial church or subsidiary to it (c. 916).

— A plenary indulgence granted for feasts of the Lord or of the Blessed Virgin Mary is understood as granted for only the feasts of the universal calendar (c. 921, §1), while previously it was reserved for the principal feasts, and only partial indulgences were obtained on all feasts of the universal calendar; a plenary or partial indulgence assigned to feasts of the apostles is understood as granted for their natal feast (c. 928, §2).

When a feast has legitimately been transferred, the connected indulgences are transferred, if a perpetual transfer of the Office with the Mass is made; or if the solemnity and external celebration are transferred, even for a time only. If these later conditions are lacking, the indulgence remains affixed to the day, even if it is Friday in Parasceve (Sacred Penitentiary, February 18, 1921; A. A. S., XIII [1921], p. 165).

This external celebration demands no indult, unless a Mass is desired with rites or according to a calendar not permitted. Connected indulgences are those which are joined either to feasts or to supplications which are performed before the feast, after the feast, and during its octave (c. 922).

— 1. Indulgences annexed to rosaries or things are no longer lost because, after the first possessor using them, another employs them to gain indulgences; but then only do they cease if the rosaries or things altogether cease to be or are sold (c. 926, §1).

From a recent declaration, February 18, 1921, apostolic indulgences are now to be considered as merely real indulgences (A. A. S., XIII [1921], p. 164). Therefore, contrary to what R. P. Fanfani wrote, De indulgentiis, pp. 55, 71, 96, one who has already used a blessed rosary to gain indulgences can efficaciously and licitly hand the same over to another, who himself will gain the indulgences annexed to the recitation. But to avert every appearance of simony, it had already often been declared that indulgences perish by a sale which is subsequent to the blessing (cf. resp. July 16, 1887). But nothing prevents the merchant himself from seeing to it that rosaries already sold be blessed; nor does the price not yet paid prevent it.

The beads are blessed, but not the chain; therefore this can be changed while the indulgences remain intact; nor does it matter in what order the beads are replaced. Fanfani, pp. 75 and 95, seems to deny this⁽¹⁾.

To gain the indulgences of the Most Holy Rosary of the Friars Preachers, it is not enough for someone to hold it in the hand, unless he also turns the rosary. Yet in common recitation, it suffices that one turn the rosary. But there are also indulgences connected with possession or carrying of rosaries⁽²⁾. Once possession has been transferred, however, only those indulgences pass which are annexed to possession or use of the things, not those which require inscription in a confraternity, if the new possessor is not enrolled.

⁽¹⁾ "If the thread by which the grains are bound is broken and the grains are gathered together into a heap, the indulgences cease." So he himself, De indulgentiis, p. 95. Certainly, as long as the form of the rosary has been destroyed, the indulgences are suspended. But, when the rosary has been restored from the blessed beads, the indulgences are restored, just as when an altar or church has been repaired, the indulgences revive. R. P. Fanfani indeed alleges the Acta S. S. for the Society of the Most Holy Rosary, I, c. 5, n. 108, where these words are read: "If the thread is changed, the beads being confused without a thread, some hold that the blessing with the indulgences is lost. Nevertheless, according to the more common opinion, in this case the blessing with the indulgences is preserved, provided that from the same beads a rosary is made with a new thread."

⁽²⁾ When it is a question of apostolic indulgences, it is all the same whether you have a rosary or a small statue or a medal, provided you carry with you the thing thus blessed, or before it say the prescribed prayers, for example, recite the rosary. Beringer-Steinen, op. cit., I, 849.

2. The matter from which things to be enriched with indulgences are made must be solid, which will not be broken by falling. Therefore the matter of compact glass is admitted, but not of blown glass. That a few non-blessed beads be substituted for others does not remove the indulgences; indeed they are judged by that accession to be blessed, so that without detriment to the indulgences all can be changed successively in this way.

— Indulgences indeed cease when the place or group to which they were annexed has been destroyed. Yet:

1. a moral person is not extinguished when its members have been extinguished, unless it has ceased for one hundred years; and it is judged to remain in one surviving member (c. 102);

2. nor do indulgences cease which have been granted to a church which, having been utterly overturned, is built again within fifty years in the same or almost the same place and under the same title (c. 924, §1).

Because the cause is favorable, we judge it enough that within fifty years the building has begun to be made.

This revival, before the Code, was admitted without limitation, and can still be admitted for an altar if, after destruction, a new one is built in the same place and under the same title.

— A plenary indulgence at the article of death is obtained under various titles: a) from the apostolic blessing, which now any priest assisting the sick can confer (c. 468, §2), to be given, under penalty of nullity, according to the formula of Benedict XIV (Pia Mater, April 4, 1747), inserted in the Ritual, to the sick who ask for it, or who likely would have asked for it, or who have at least given signs of contrition, but not to the excommunicated and impenitent; and it is to be given only once in the same illness, even if a right to it is had under several titles, or it has been received in the state of sin; b) on account of frequent invocation of the name of Jesus, frequent recitation of acts of faith, hope, charity; or of the prayer "Angel of God"; c) on account of acceptance of death according to the formula of Pius X⁽¹⁾; d) on account of enrollment in many confraternities; e) on account of possession of a thing to which apostolic indulgences are annexed; f) on account of a personal concession from the Supreme Pontiff. He then desires the use of the Benedictine formula by the priest whom the sick man has asked for. Yet of itself in all cases b), c), d), e), f), no ministry or application is essential.

The conditions generally are that the sick person receive the sacraments, or if this cannot be done, be perfectly contrite, and especially that with a resigned mind he accept death from the hand of God, and with the mouth, if he can, otherwise with the heart, invoke the name of Jesus. Moreover the sick person must have with him the thing fortified with an apostolic indulgence, that is, not necessarily hanging from the neck, wrapped around the arm, or in the hand, but either in the bed or beside him, even if he does not remember that the thing is there⁽²⁾.

This indulgence obtains its effect in the last instant of life. If the sick man recovers, it is deferred to the true article of death. But several titles of this indulgence effect this: that the sick man, more stirred up to the best acts, may be better disposed for gaining this indulgence once.

⁽¹⁾ This formula is: "O Lord my God, even now whatever kind of death it may be, as it shall have pleased You, with all its anxieties, punishments, and sorrows, I receive from Your hand with an equal and willing mind" (A. S. S., XXXVI, 637).

⁽²⁾ Even a healthy man gains apostolic indulgences if he keeps the thing with him or in his own room and fulfills the prescribed conditions.

— The indulgence called totiens quotiens, with which images of Christ crucified are furnished, signifies this: not only the possessor of the image, but any of the faithful whatsoever can gain the plenary indulgence who at the article of death have kissed it or touched it in any way, provided that, having confessed and been refreshed by Holy Communion, or, if they could not do this, being at least contrite, they have devoutly invoked the most holy name of Jesus with the mouth, if they could, otherwise with the heart, and have patiently received death from the hand of God as the wage of sin (cf. declaration of the Holy Office, June 11, 1904; Periodica, VIII, 204).

They report, however, that a broader concession was sometimes made by Pius X, so that as many times as a kiss was fixed or the act was renewed, so many times a title of plenary indulgence was placed. It is clear that the later declaration did not derogate from the express signification of the Supreme Pontiff.

— To the exercise of the Way of the Cross are annexed all indulgences granted to those visiting the stations of Jerusalem. But how many and what they are is not known. Plenary indulgences, if there are any, can be acquired only once in the day; the others, when the exercise has been repeated, can of themselves be acquired even several times.

The indulgences adhere to the crosses, which must be wooden; with the indulgences preserved, they are transferred from one place to another of the same church. Nor does temporary removal harm; or the fact that a few crosses are substituted for blessed ones, as was said concerning the beads of a rosary (Sacred Congregation of Indulgences, August 22, 1842).

For those performing the Way of the Cross privately or in common, there is required for the indulgences: a) local movement from one station to another. Yet in a public exercise, to avoid disturbance or because of excessive difficulty, it is enough that the priest alone with two clerics or singers go around the stations, and either he himself or another priest recite the prayers from an elevated place. And this method can be observed in chapels of lay Congregations in such a way that one of the Brothers or one of the Sisters goes around (Anal. Eccl., 1902, p. 250); b) some mental consideration of the Lord's Passion in general. Yet in a public exercise it is recommended that the customary prayers not be omitted; c) visitation of the stations made morally in one continuous course. Yet a brief interruption, for example of ten minutes, will not harm. Indeed neither will a greater one, if it was for performing another work of piety: confession, Communion, Mass.

— Prominent images of the divine Savior affixed to the cross are sometimes furnished by a competent priest with the indulgences of the Way of the Cross. They are blessed with the sign of the cross alone. Yet they do not supply for the Way of the Cross except for those impeded by illness, or by difficulty of going to a place where there are stations. And besides at least some remembrance of the Lord's Passion, it is required that in morally one continuous course twenty Our Fathers, Hail Marys, and Glory Bes be recited: fourteen for the stations; five for the five wounds of Christ; one for the intention of the Supreme Pontiff (cf. A. A. S., X [1918], p. 31).

— 1. Scapulars, omitting also the scapular of Tertiaries, which is a diminished religious garment of the Order, are of two kinds; some, the older ones, are a vestige of religious dress and a sign of some aggregation to a religious institute and enrollment in its confraternity; others are merely emblems of devotion toward the Sacred Heart, the Immaculate Virgin, St. Joseph.

Scapulars must be of woven wool; the ribbons or cords can be of any matter, except for the necessity of red wool for the scapular of the Passion. For this alone an image is required. The scapular of the Most Holy Trinity must bear a cross not sewn with a needle. One who wears several must wear them sufficiently distinct. It is preferable that the scapular of the Most Holy Trinity be put in the first place; last, the scapular of the Lord's Passion; that they not be sewn together except at the upper part, and that each immediately adhere to the cords. Only the first time they are used do they need blessing.

2. The imposition of the scapular of the Blessed Virgin Mary of Mount Carmel, of the Seven Sorrows, and of the Most Holy Trinity is necessarily joined with enrollment in the confraternity.

Not rarely there is granted the use of a formula for the simultaneous blessing and imposition of various scapulars, nor is the scapular of the Blessed Virgin Mary of Mount Carmel now excepted from that privilege.

3. After true scapulars have been imposed, not before, unless there is a special indult, in place of scapulars which are not of Tertiaries, with exception of dispensation (Periodica, XI, 81-83), metallic medals can be substituted, which on one side, the front, bear the image of our Most Holy Lord Jesus Christ showing His Most Sacred Heart; but on the reverse side, some likeness of the Blessed Virgin Mary. Moreover the medal must be carried decently on one's own person, not necessarily hanging from the neck. The medal must be furnished with as many distinct blessings, or signs of the cross, as there are scapulars it is destined to supply. One who can impose scapulars can bless medals to substitute for the same scapulars for which he is competent.

Yet, because in the decree Cum sacri of the Holy Office, December 16, 1910, he can do this only "with the limits, clauses, and conditions of the primitive faculty otherwise remaining firm," one who, as often happens, cannot impose a certain scapular in a place where there are religious to whom the imposition belongs of itself, will not be able in the same place to bless a medal for that scapular. But one who has obtained the blessing of medals by direct concession will have to attend to the clauses of the rescript (cf. A. A. S., 1911, III, p. 22; Beringer-Steinen, Die Ablasse, I, 938). Direct concessions, however, are no longer made.

It has been granted to soldiers that privately, with invocation of the Blessed Virgin, they impose on themselves the duly blessed scapular of the Blessed Virgin Mary of Mount Carmel; indeed, that they directly assume a duly blessed medal, even if they have not yet been enrolled in the confraternity. By the very fact they have all the privileges and graces of those who have been duly enrolled in confraternities of scapulars, or who have received the scapular in the customary form, provided that the medal has been blessed for that scapular. Cf. the indults, Pius X, January 4 and March 30, 1908; March 22, 1916; and Beringer-Steinen, loc. cit.

N. B. But a distinct faculty is required for commuting the works prescribed for the Sabbatine privilege, of prompt liberation from purgatory, of the scapular of Mount Carmel. Simple wearing of the scapular suffices for the other utilities of that scapular.

One who has not thrown aside scapulars formally out of contempt, but has merely neglected even for a long time to put them on, recovers the privileges by resuming the scapular or medal.

— The indulgence called of the Portiuncula is a plenary indulgence totiens quotiens for those visiting definite churches. The properly so called and older one is Franciscan, August 2. The Holy Office, by decree of May 26, 1911 (Periodica, VI, 57), gave us hope of a new ordering. Meanwhile the faculty given on June 9, 1911 to local Ordinaries of designating churches and at least semi-public oratories in which the indulgence might be available is extended to all respective Ordinaries. Yet communities which have a church joined to their buildings must visit this, not the domestic chapel (cf. Periodica, V, 159; VI, 56 f.).

Several similar concessions afterward came, especially under the Pontiffs Leo XIII and Pius X, so that a plenary indulgence to be gained totiens quotiens is offered: for the feast of St. Francis of Paola, April 2, in churches of the Minims; for the feast of the Most Holy Trinity, in churches of the Order of the Most Holy Trinity, also of the Third Order and Confraternities; for the feast of the Most Holy Body of Christ, in churches of the Priests of the Most Holy Sacrament; for celebration of the month of the Most Sacred Heart, on the last Sunday of the month of June, in all churches, indeed in semi-public oratories of seminaries and of pious communities; for the solemn commemoration of the Blessed Virgin Mary of Mount Carmel, July 16, in churches of the Order of Carmelites and of Congregations of Tertiaries who join common life with simple vows; for the Dedication of the Basilica of the Portiuncula, August 2, in the places said above; for the feast of the Seven Sorrows of the Blessed Virgin Mary in the month of September, in churches of the Order of Servants of the Blessed Virgin Mary, also of the Third Order, or where the Confraternity of the Seven Sorrows has been canonically erected; for the solemnity of the Most Holy Rosary, in all churches where the confraternity of the Most Holy Rosary has been canonically erected; for which is required visitation of the altar itself or at least of the statue of the Blessed Virgin Mary, Queen of the Most Holy Rosary; for the Commemoration of All the Faithful Departed, by extension of the Benedictine Portiuncula, in all churches and oratories, even semi-public. Yet the Benedictine Portiuncula gives opportunity for gaining a personal indulgence, while the extended indulgence can profit the dead alone (cf. Periodica, III, p. 150 [or II and III, p. 334], V, p. [16], and VIII, p. 205).

The Vatican Basilica enjoys the outstanding privilege of a daily indulgence after the manner of the Portiuncula.

— Probable fulfillment of the required condition, according to Suarez, Sanchez, and others, leaves the attainment of the indulgence uncertain; Ballerini-Palmieri, however, think that there is a general norm by which the Church, in practical matters, supplies defects which she can, if any have been committed from the use of a probable opinion (cf. Opus theol., V, p. 778).