Indulgenced objects

Anything in the worship of God which does not tend to his honour and glory, or which is against the ordinances and practice of the Church, to whom the regulation of religious worship exclusively belongs, is superfluous worship and superstition. This sin is committed by attributing an infallible effect to a fixed number of prayers or acts of piety, or to the mere material wearing of scapulars or medals, or by unwarrantably acting against the rubrics while saying Mass or administering the sacraments or sacramentals of the Church. The intention of the Church is that scapulars, medals, and other pious objects should be used by the faithful with confidence in the goodness and power of God, whose aid is invoked on the wearers by the blessing of the Church. Ordinarily, however, this kind of superstition will not be more than a venial sin.

Objects to be indulgenced should be solid and not easily breakable. Hence pictures on paper, and hollow glass beads, may not be indulgenced; but beads made of solid glass, or of iron, or wood, may be.

Objects do not lose their indulgences as long as they remain morally the same. In a rosary the indulgences are attached to the beads, not to the string, so that even though the string be changed, or a few beads be lost and others substituted for them, the indulgences are not lost. When a crucifix is indulgenced, the indulgence is atta ched to the image, not to the cross. To prevent the danger of simony, indulgences attached to a movable object are lost if it is sold, or if it is completely destroyed (Can. 924, Sec, 2),

We shall treat first of real indulgences generally, then of some real indulgences in particular.

Scapulars, which the faithful are accustomed to wear, in their origin and institution are nothing other than the scapulars proper to various religious Orders, reduced to a small form for the greater convenience of the faithful.¹ Therefore they are a sign of a certain union with an Order or Congregation. More recent scapulars, however, are mere emblems or signs of a special devotion, for example toward the Sacred Heart, etc.

¹ Sacred Congregation of Indulgences, June 12, 1907, to I.

I. Different scapulars. The principal ones are: the Scapular of the Most Holy Trinity (of the Order of Trinitarians); of the Blessed Virgin Mary of Mount Carmel (of the Carmelites); of the Seven Sorrows of the Blessed Virgin Mary (of the Servites); of the Immaculate Conception of the Blessed Virgin Mary (of the Theatines); and also of the Passion of Our Lord Jesus Christ (of the Congregation of the Mission of St. Vincent de Paul).

II. Conditions. In order that someone enjoy the privileges of scapulars, these must be duly made, duly blessed and imposed by a priest having the faculty, with due inscription added if the matter concerns a scapular which is the badge of some Confraternity - such as, for example, the Scapular of the Blessed Virgin Mary of Mount Carmel, of the Seven Sorrows, and of the Most Holy Trinity - and finally they must be worn in the due manner.

1. They should be duly made, namely from woven wool. Yet nothing prevents the scapular from having ornaments woven in or embroidered with a needle from another material, provided such ornaments are such that the prescribed color predominates.¹

White is prescribed for the scapular of the Most Holy Trinity, brown or tawny for the scapular of the Blessed Virgin Mary of Mount Carmel, black for the scapular of the Seven Sorrows, blue for the scapular of the Immaculate Conception, red for the scapular of the Passion of Our Lord Jesus Christ. The form should be square or oblong rectangular, but not round, oval, or many-angled.²

The ribbons or cords can be from any material and of any color, except the cords of the red scapular, which must be made from red wool. Several scapulars can be attached to two common cords,³ provided that, if among them there is the Scapular of the Passion, the cords are made from red wool.

Finally, different scapulars must be "distinct, that is, truly several, for example five scapulars, united either by the same number of cords or by only two cords, and in such a way that one part of each scapular hangs from the shoulders and the other from the breast, but not only one scapular on which little pieces of cloth of different color are sewn."⁴ With these things considered, the little pieces of cloth should not be so joined that only the extremities of each scapular are visible; but it suffices if the individual little pieces are sewn together only at the upper part - for example by two cords - and otherwise hang loose.

2. They should be blessed and imposed by a priest having the faculty. Moreover the faculty belongs:

a) To Cardinals, who from their promotion in Consistory enjoy the faculty of blessing, by the sign of the cross alone, scapulars approved by the Apostolic See and of imposing them without the burden of inscription (canon 239, § 1, 5°).

b) To Bishops, even titular ones, who from receiving authentic notice of completed canonical provision can do the same as Cardinals, yet with the rites prescribed by the Church (canon 349, § 1, 1°).

c) To Superiors of the Orders to which the scapular pertains (n. 545).

d) Other priests must receive the faculty from the Holy See or from the Superiors of the Orders; the faculty received, however, is altogether personal, so that it does not belong to a substitute, nor can it be communicated to others, unless that has been expressly signified.⁵

3. They should be duly blessed and imposed;⁶ concerning this, observe:

a) Of itself, for scapulars of different species, different blessing and imposition are prescribed. I said of itself, since to many an indult has been granted of blessing and imposing at once, that is, under a single formula, four⁷ or even five⁸ of the enumerated scapulars. Several scapulars of the same species can be blessed at once (n. 546). The blessing can be done whether the persons to be invested are present or absent.

b) The imposition must be done by the same one by whom the blessing was done.⁹ An imposition made on only one shoulder and not around the neck is valid.¹⁰ If several persons are to be invested, it suffices to impose one and the same blessed scapular upon those several persons in alternate turns, yet in such a way that the first scapular which the enrolled person must afterward wear is blessed.¹¹ It has also been granted to some that each of the faithful may impose the blessed scapular upon himself. If several are concerned, it suffices to pronounce the form of imposition once in the plural number, and this either before or after the imposition of the scapular or scapulars, if there are several.¹²

4. The persons invested should be aggregated to the confraternity, if the imposition of the scapular is connected with the said aggregation (p. 411). Hence the priest continues: I, by authority, etc. But in order that the aggregation or reception be established, inscription in the register of the association must absolutely be made; indeed, since confraternities constitute a moral person (cf. canons 687, 708), inscription is necessary for validity (canon 694, § 2).

Beringer-Steinen rightly judge that the Decree of the Holy Office, April 23, 1914, persists,¹³ which states: "His Holiness, in the usual audience on April 23, 1914, granted to the Most Reverend Assessor of the Holy Office, after a previous sanation of all defects hitherto admitted in the inscription and transmission of the names of Christ's faithful who have been enrolled in any pious Sodality, declared that, with the obligation in conscience of inscribing and transmitting the names according to decrees and other prescriptions of the Holy See remaining firm, the faithful, by the very fact that they are admitted by one lawfully deputed, are to be considered duly enrolled, only for the effect that they may be able to gain indulgences and become participants in other spiritual graces, even if their names for any reason have not been entered in the register of the Sodality. Anything to the contrary notwithstanding."¹⁴ Besides, Cardinals are exempted from the burden of inscription if the matter concerns rosaries, medals, or scapulars with which association to some sodality is attached (canon 239, § 1, 5°).

Note 1. Even upon little children a scapular can validly be imposed, so that when they have attained the use of reason, they can enjoy the indulgences and privileges without a new reception.¹⁵ Besides, someone can also impose the scapular upon himself, provided he has received the faculty indiscriminately, and not specifically, for example only for some community of Nuns, etc.¹⁶

Note 2. Soldiers can be received into the Confraternity of the Blessed Virgin Mary of Mount Carmel, "provided they impose upon themselves the aforesaid scapular, already previously blessed, and also pour out some prayers to the Blessed Virgin Mary (for example by reciting the Hail Mary three times while they impose the scapular upon themselves), and thus are placed under the protection of the same Blessed Virgin."¹⁷

Note 3. On July 24, 1884, invalid receptions to scapulars and the respective sodalities previously made in good faith were sanated. Besides, receptions into the Confraternity of the Blessed Virgin Mary of Mount Carmel were last sanated on February 4, 1908, and receptions into the Confraternity of the Seven Sorrows on September 12, 1911.¹⁸

5. They should be duly worn. Moreover:

a) They must be worn day and night, and in such a way that one part hangs from the shoulders and the other from the breast;¹⁹ whether immediately upon the body or over clothing is indifferent.²⁰

b) Several scapulars can be worn in the manner of one, namely so that they are suspended by only two cords²¹ (p. 412).

c) One who has put aside the scapular for a brief time gains the indulgences; if it is put aside for a long time, the indulgences are suspended. If the scapular has been worn out or lost, or if someone has put it aside and even for a long time has not worn it, he is not bound to a new imposition, but it suffices to resume the scapular; nor is it necessary that the scapular which is resumed be blessed.²² Otherwise it must be said if someone put aside the scapular out of contempt or at least with the intention of no longer wearing it.

¹ Cf. Sacred Congregation of Indulgences, August 18, 1868 (Decreta authentica, n. 423).

² Sacred Congregation of Indulgences, August 18, 1868 (Decreta authentica, n. 423); cf. Sacred Congregation of Indulgences, February 12, 1840 (Decreta authentica, n. 278).

³ Sacred Congregation of Indulgences, April 27, 1887, to IV.

⁴ Sacred Congregation of Indulgences, August 22, 1872 (Decreta authentica, n. 306); April 24, 1843 (Decreta authentica, n. 319).

⁵ Cf. Sacred Congregation of Indulgences, September 18, 1862 (Decreta authentica, n. 394); August 18, 1868 (Decreta authentica, n. 421); April 27, 1887.

⁶ Cf. Sacred Congregation of Indulgences, August 18, 1868 (Decreta authentica, n. 421); April 27, 1887.

⁷ Formerly the scapular of the Blessed Virgin Mary of Mount Carmel was always excepted from the indult (Sacred Congregation of Indulgences, April 27, 1887).

⁸ Nouvelle Revue Theologique 1911, p. 430 sq.

⁹ Sacred Congregation of Indulgences, June 16, 1872 (Decreta authentica, n. 430).

¹⁰ Sacred Congregation of Indulgences, September 27, 1887.

¹¹ Sacred Congregation of Indulgences, August 18, 1868 (Decreta authentica, n. 421, to I).

¹² Sacred Congregation of Indulgences, April 18, 1891; June 18, 1898, to IV and V.

¹³ Beringer-Steinen, op. cit., p. 49 sq.

¹⁴ A.A.S. VI, p. 307 sq.

¹⁵ Sacred Congregation of Indulgences, August 29, 1864 (Decreta authentica, n. 410).

¹⁶ Sacred Congregation of Indulgences, March 7, 1840 (Decreta authentica, n. 280).

¹⁷ Pius X, January 4 and March 30, 1908.

¹⁸ Beringer-Steinen, II, p. 207.

¹⁹ Sacred Congregation of Indulgences, February 12, 1840 (Decreta authentica, n. 277).

²⁰ Sacred Congregation of Indulgences, March 12, 1855 (Decreta authentica, n. 367, to II).

²¹ Sacred Congregation of Indulgences, September 26, 1864 (Decreta authentica, n. 408, to I).

²² Sacred Congregation of Indulgences, May 27, 1857 (Decreta authentica, n. 379).

III. Metal medals to be substituted for scapulars. Although Pius X "earnestly desires that the faithful continue to wear" scapulars, nevertheless he graciously conceded that for a scapular or scapulars, except those which are proper to Third Orders,¹ a single metal medal may be substituted, so that, with the laws proper to each scapular preserved, all spiritual favors (not excepting the so-called Sabbatine privilege of the scapular of the Blessed Virgin Mary of Mount Carmel) and all indulgences attached to each one can be participated in. Moreover:

1. On the obverse the medal should bear the image of Our Most Holy Lord Jesus Christ showing his Most Sacred Heart; on the reverse, the image of the Blessed Virgin Mary.²

2. The medal must be blessed; moreover, someone can bless several medals at once, whether those which he has before himself, or those "which the faithful have in the church or in some convent, even though these medals are not seen and are not known individually."³ Besides, the medal or medals must be blessed with as many distinct blessings, that is, signs of the cross, as there are scapulars for which they must substitute. But it does not matter whether or not the order of the different scapulars is observed in making the signs of the cross.⁴ "Yet lest," says Vermeersch, "those five signs of the cross, given confusedly, be valid for no definite scapular, the priest blessing will at least mentally assign his sign to each scapular."⁵ So also Stein,⁶ Beyersbergen.⁷ But it is not contradictory that all and each of the signs of the cross - for example, five - should be valid for each of the five scapulars, determined in the mind of the priest, so that, when five signs have been made, the medal supplies those five determinate scapulars. Since, however, the matter is doubtful, the safer part is to be put into practice. Finally, several medals can also be blessed for indeterminate persons, whether already enrolled in the scapular or to be enrolled afterward: if for those not yet enrolled, the medals will enjoy the favors of the scapulars at the time when the persons will have been enrolled by regular imposition.⁸ Soldiers, however, even before the scapulars have been imposed, can validly wear a medal in place of scapulars, and by that very fact are enrolled in the Confraternities.⁹

3. One who enjoys the faculty of blessing and imposing determinate scapulars can also bless a medal which supplies for them;¹⁰ nor is it required that the same one who blessed and imposed, or is going to bless and impose, the scapular, also bless the medal.¹¹

4. Of one who has put aside the medal, etc., the same must be said as was said of one who has put aside the scapular (p. 414).

¹ Holy Office, December 16, 1910; Sacred Congregation of Religious, March 25, 1922. Nevertheless, considering the cited decree of the Sacred Congregation of Religious, Superiors of the secular Third Order of St. Francis, with respect to their Tertiaries in individual cases, when a just and grave cause is present, can grant permission of substituting a blessed medal for the scapular of the secular Third Order of St. Francis.

² Holy Office, December 16, 1910.

³ Holy Office, June 5, 1913, to I.

⁴ Holy Office, June 5, 1913, to II and III.

⁵ Vermeersch, Periodica VII, p. 224.

⁶ Stein, op. cit., p. 54.

⁷ N. K. Stemmen, 1923, p. 17.

⁸ Secretariat of State, March 22, 1912; Vermeersch, Periodica VII, p. 224.

⁹ Holy Office, December 16, 1910; June 5, 1913, to I.

¹⁰ Holy Office, December 16, 1910.

¹¹ Periodica V, p. 269.

IV. The Sabbatine privilege. Among the favors attached to the scapular of the Blessed Virgin Mary of Mount Carmel, and likewise to the medal, the so-called Sabbatine privilege deserves special mention; this privilege is reported as having been promulgated by John XXII through a Bull.

Most hold the said Bull to be spurious. There is, however, a Decree of the Holy Office under Paul V, January 20, 1613, which has these words: "The Carmelite Fathers are permitted to preach that the Christian people can piously believe concerning the help of the souls of the brothers and confreres of the sodality of the Blessed Virgin Mary of Mount Carmel, namely that the Most Blessed Virgin, by her continual intercessions and pious suffrages and merits and special protection, after their passing, especially on Saturday, which day has been dedicated by the Church to the same Most Blessed Virgin, will help the souls of the brothers and confreres dying in charity, who in life wore the habit, and observed chastity according to their state, and recited the Little Office, or, if they do not know how to recite, observed the fasts of the Church and abstained from flesh meat on Wednesday and Saturday (unless on those days the feast of the Nativity of the Lord should fall)." Moreover:

1. The Little Office can be said privately in any language. Those who are already bound to it under another title satisfy by a single recitation.

2. The faculty of commuting either the Office or abstinence on Wednesday and Saturday is conferred together with the faculty of aggregating the faithful to the confraternity, and it can be exercised even outside confession. Finally, by Decree of the Sacred Congregation of Indulgences, June 14, 1901,¹ to any confessor was granted the power of commuting abstinence on Wednesday and Saturday.

¹ A.S.S. XXXIV, p. 120.

The Stations of the nurturing City. The Stations at Rome are those sacred places distinguished by relics of the Saints, which the faithful are accustomed to visit for gaining the indulgences which are determined for the appointed days. Sacred Congregation of Indulgences, July 9, 1777. The days are found in the Roman Missal. And Regulars who have the privilege that, by visiting the churches of their own Order, they may gain the indulgences of the Stations, acquire them on the aforesaid days noted in the Roman Missal, and not also on others. Sacred Congregation of Indulgences, March 7, 1678. The indulgences of the Stations of the nurturing City are contained in the Rescript of the Sacred Congregation of Indulgences, July 9, 1777, February 28, 1827.

Portiuncula. This is a plenary indulgence which those who visit churches of the Order of St. Francis gain toties quoties on August 2, from first vespers, from noon, by praying for some time in them, confessing sins, and approaching Communion, although in other churches, and on the vigil, indeed even on July 31 and 30. This indulgence in the church of St. Mary of the Angels near Assisi is not suspended during the Jubilee of the holy year.

It was granted that Christ's faithful could gain this indulgence also in other churches. And the concessions made have been prolonged without a day. Likewise provision for new concessions, also without a day, is committed to the respective Ordinaries, who can also, in place of August 2, establish the Sunday next following for gaining the aforesaid indulgence. Holy Office, May 26, 1911; Acta Apostolicae Sedis, vol. 3, p. 234.

Scapular. Those wearing the scapular of the Blessed Virgin Mary of Mount Carmel are piously believed to be preserved from eternal fire. Moreover they enjoy the Sabbatine privilege: that the Blessed Virgin frees those wearing it, on the Saturday after their death, from the punishments of Purgatory.

Soldiers can be aggregated to the confraternity of the Holy Scapular of the Blessed Virgin Mary of Mount Carmel, and gain its indulgences and graces, provided they impose upon themselves the aforesaid scapular already previously duly blessed, and also pour forth some prayers to the Blessed Virgin Mary. Pius X, January 4, 1908.

In place of a scapular, for gaining the respective indulgences, not excepting the Sabbatine privilege, there can be worn a medal of metal, around the neck or otherwise decently upon one's person. On the front side it must bear Our Lord Jesus Christ showing His Most Sacred Heart, and on the reverse the Blessed Virgin Mary. It must be blessed with as many distinct blessings as there are imposed scapulars, by a single sign of the cross, by any priest who has the respective ordinary or delegated faculty of blessing scapulars.

But it is not necessary that someone already be enrolled in the Scapulars; rather he can be enrolled afterwards. Also several medals can be blessed together, which the faithful have together in some assembly, by one sign of the cross, for each scapular. Holy Office, June 4, 1913.

Indulgences of Confraternities are acquired from the day of admission. Admissions to pious Confraternities made without the inscription of names and their transmission have been sanated. And His Holiness "declared that, while the obligation in conscience of inscribing and transmitting the names remains firm, according to the decrees and other prescriptions of the Holy See, the faithful, by the very fact that they are admitted by one legitimately deputed, are to be considered duly enrolled for this effect only: that they may be able to gain indulgences and become participants in other spiritual graces, even if their names, from whatever cause, have not been entered in the register of the sodality." Sacred Congregation of Indulgences, April 23, 1914; Acta Apostolicae Sedis, vol. 6, p. 308.

Way of the Cross. The indulgences for the pious exercise of the Way of the Cross are those which someone would obtain if he personally visited the stations of the Way of the Cross in Jerusalem.

For acquiring the indulgences of the Way of the Cross, its legitimate erection is required, made by one having such faculty, either from the Holy See or from the Minister General of the Friars Minor. The aforesaid faculty must be given in writing for validity. The Friars Minor can erect them, namely either the superior of the place or another of his subjects by his commission.

Regularly it can be erected in churches and public or private oratories, and by special indult it can also be erected outside churches or oratories. The written consent of the pastor and of the superior of the church, religious house, or other pious place where the erection is to be made is required. But the consent of the pastor is not necessary if the place is exempt from him by law or in fact. Likewise the written consent of the Ordinary of the place is required for validity, unless it is a question of churches and houses of Regulars.

Fourteen crosses for the fourteen Stations are to be blessed, as is had in the Appendix of the Roman Ritual; and a document of the erection is to be drawn up and is to be preserved in the episcopal archive or in the archive of the place in which the erection was made.

According to the decrees of January 30, 1839, and November 23, 1878, the indulgences of this most holy exercise are annexed only to the crosses. Hence, according to the ancient and received practice, the crosses must stand out completely and conspicuously above the painted tablets. Sacred Congregation of Indulgences, March 27, 1901, Congregation of Priests of the Heart of Jesus.

For gaining the indulgences, only this is required: to go from one station to another, meditating on the Passion of Our Lord Jesus Christ, insofar as this is possible from the multitude of the faithful and the narrowness of the place. Sacred Congregation of Indulgences, February 20, 1841.

Those who are legitimately impeded from visiting the stations of the Way of the Cross can gain their indulgences by reciting fourteen Pater, Ave, and Gloria, and at the end five Pater, Ave, Gloria in memory of the Holy Wounds of Christ, and finally one Pater, Ave, and Gloria according to the mind of the Supreme Pontiff, while at the same time holding in the hand a Crucifix blessed by some Superior of the Friars Minor, or by another Priest who has obtained this special faculty from the Holy See. E.M.

Besides the indulgences which are acquired by going through the regularly erected Stations, or, when there is a just impediment, by shorter prayers before a Crucifix blessed by the Friars Minor, all other concessions are revoked, and by name those which regard the beads called beads of the Way of the Cross. Holy Office, July 24, 1912.

Crosses called "from Missions." By Decree of the Holy Office, August 13, 1913, all preceding Indults and Privileges having been revoked, uniform indulgences were established for Crosses which are called "from Missions." Acta Apostolicae Sedis, vol. 5, p. 429.

Indulgences and privileges annexed to the Exposition of the Most Blessed Sacrament. Cf. Acta Apostolicae Sedis, vol. 6, p. 74 ff.

Apostolic Indulgences. The indulgences which the Supreme Pontiff is accustomed to annex to objects presented to him by the faithful are only those which are called Apostolic, and which are contained in the list edited by the Sacred Congregation of Indulgences. Holy Office, June 2, 1913; Acta Apostolicae Sedis, vol. 5, p. 305.

The indulgences which His Holiness Our Lord Benedict XV imparts by the blessing of devotional objects. Cf. Acta Apostolicae Sedis, vol. 6, p. 503 ff.

Warnings. In order that someone may be able to gain the indulgences which the Supreme Pontiff Benedict XV imparts to all Christ's faithful of either sex who retain one of the beads, rosaries, crosses, crucifixes, small statues, and medals blessed by His Holiness, it is required:

1. That Christ's faithful wear on their own person one of the objects mentioned.

2. But if this is not done, it is required that they keep it in their own room, or in another decent place of their dwelling, and devoutly recite before it the prescribed prayers.

3. Printed images, painted images, and likewise crosses, crucifixes, small statues, and medals made of tin, lead, or any other fragile or consumable material, are excluded from the concession of the apostolic blessing.

4. Images must represent Saints who have either already been canonized in the customary form, or have been entered in duly approved martyrologies.

The indulgences which the Supreme Pontiff is accustomed to annex to various pious objects are only those which are enumerated in the list edited by the Sacred Congregation of Indulgences, unless the Supreme Pontiff himself expressly declares otherwise. Sacred Congregation of Indulgences, June 12, 1913; Acta Apostolicae Sedis, vol. 5, p. 305.

Plenary indulgence toties quoties on November 2. "On November 2 of any year, Christ's faithful, having confessed and been refreshed by Holy Communion, as often as they visit some church or public or semipublic oratory to give suffrage to the departed, and there pray according to the mind of the Supreme Pontiff, so often can gain a plenary indulgence, to profit only the souls subject to expiatory flames." Holy Office, June 25, 1914; Acta Apostolicae Sedis, vol. 6, p. 378.

Apostolic Blessing in the article of death. The faculty of imparting the Apostolic Blessing, with a plenary indulgence in the article of death, is granted to all Bishops who request it. Bishops can subdelegate it to other Priests. It is to be imparted to all the sick who request it, even to children not yet admitted to First Communion, when they are constituted in danger of death.

The formula prescribed by Benedict XIV is to be used, and it is found in the Roman Ritual. It is necessary that the sick person have received the Sacraments of Penance and Eucharist; but if this cannot be done, it suffices that, at least contrite in heart, he devoutly invoke the Name of Jesus, and receive death from the hand of the Lord with an even and willing soul.

The sick person does not gain this indulgence unless he is in the true article of death and consequently dies. Therefore this indulgence can be acquired only once and is to be given only once by the Priest, even if someone received it in the state of mortal sin or afterwards fell back into mortal sin. It will be enough that before death the aforesaid sick person duly fulfill the required conditions for gaining that indulgence. It can be repeated only if the sick person recovers and falls into a new danger of death. E.M.

"Whether crosses, chaplets, rosaries, statues, etc., which before any use have passed from one person, then to another, and even to a third and fourth, lose their indulgences? - Response. Negative." Sacred Congregation of Indulgences, 16 July 1887.

1058. • QUESTION 18. Are Indulgences lost if a movable thing to which they are attached is handed over to another?

Reply 1. Affirmatively, if ownership of that thing is transferred to another. The reason is that the Church intends to grant the Indulgences only to the person for whom some thing was blessed, or to the first person who uses it. The Church most wisely established this to forestall abuses which otherwise would creep in if Indulgences could be transferred and given from one person to another.

Reply 2. Negatively, however, if ownership of the thing is not transferred by the handing over, that is, if the thing is delivered to another only on loan, provided nevertheless that the lender does not intend to grant the borrower the benefit of the Indulgence. This is proved from the Decision of the Sacred Congregation, 26 November 1714. Gousset, no. 906, etc.

QUESTION 19. To what things can Indulgences be applied?

Reply. Indulgences can be applied to any solid things whatsoever, not even iron or wood being excepted, as formerly. Even a chaplet made of solid glass can be blessed with the Indulgences attached. Therefore, only things which can easily be broken or torn, such as paper, blown glass, etc., must be excepted. This is evident from a recent Decision of the Sacred Congregation of Indulgences. Father Maurel, work cited, page 184.

1. Humbertus, a parish priest, when several persons are present who ask that various scapulars be imposed on them, lest it be wearisome to the people and he himself be too much fatigued, all things having been duly performed, says once, in the plural number, the formula, receive, brothers or sisters, etc., imposing the scapular successively and without interruption on all present, without repeating the aforesaid formula in the singular number for each. Is this licitly and validly done?

R. Affirmatively. Thus from the S. C. Indulg., Apr. 28, 1891, Collect. S. C. de P. F. n. 2175.

2. The same Humbertus, since it is often almost difficult to impose scapulars in the ordinary manner around the neck of women and nuns, then imposes them on one shoulder only. - Is such an imposition valid?

R. Affirmatively. S. C. Indulg., Sept. 26, 1892. A. S. S. v. 25, p. 319.

3. Tecla asks from her confessor that he be willing to commute for her into another pious work the works enjoined for gaining the indulgences of the scapular of the Blessed Virgin Mary of Mount Carmel and the Sabbatine privilege. But Lucas, her confessor, does not know whether he himself has this power.

R. The confessor cannot make a commutation of this sort unless he expressly has the special faculty of making the aforesaid commutation. But this faculty is ordinarily given, together with the faculty of blessing and imposing the scapular, to an approved confessor. Yet it is not necessary that the commutation be made in confession. St. Alph., l. 6, n. 534, XV.

657. 1° Notion and species. The Rosary is a certain formula of praying which consists of fifteen decades of Angelic Salutations, with the Lord's Prayer interposed at the beginning, and the Gloria Patri at the end of each decade. The third part of the Rosary, consisting of five decades, is called a chaplet.

² Melata, pp. 145-158; Beringer, I, pp. 360-385.

There are several species of chaplets, of which the principal are the Rosary of St. Dominic, the Chaplet of St. Bridget, and the Chaplet blessed by the Crucigers.

(A) The Rosary of St. Dominic,³ so called because St. Dominic had the principal parts in its institution and propagation, must be blessed by Religious of the Order of Preachers, or by those who are delegated by the Holy See or by the General of the said Order, with the special formula being employed which is found in the Appendix to the Roman Ritual. - (a) It must consist of five, ten, or fifteen decades, but not six decades; while praying it must be held and turned in the hand; but when it is recited in common, it suffices that one person hold and turn the chaplet in the hand, provided that the others, cares which impede attention having been removed, devoutly unite themselves with him in the recitation of the Rosary.

³ André Pradel, O.P., Manuel du T. S. Rosaire, Mazères (Ariège); Chéry, O.P., Histoire générale du Rosaire, 1869, Paris; Leikes, O.P., Rosa aurea de sacratissimo B. M. V. Rosario..., Dülmen, 1886.

(b) Formerly at least five decades had to be recited morally in one continuous course. Today, however, by force of the decree of the Sacred Congregation of Indulgences, July 8, 1908, the individual decades of the Rosary can be recited separately, yet within the space of one and the same day, without the indulgences being lost.⁴

⁴ Canoniste, vol. 32, 1909, p. 109.

(c) The recitation of the Rosary must be accompanied by meditation on the mysteries of the life, Passion, and Resurrection of Jesus Christ; nevertheless the more unlearned and those less suited to meditation are excused from it.

(d) The principal indulgences annexed to this Rosary are these: an indulgence of one hundred days for any Pater and Ave, provided that at least the third part of the Rosary is recited; an indulgence of five years and as many quarantines, as often as they recite the third part of the Rosary; for recitation made in common: an indulgence of ten years and as many quarantines to be gained once in the day; a plenary indulgence once in the year for those reciting at least the third part of the Rosary on individual days.

To those reciting the third part of the Rosary on the feast day of the Most Holy Rosary and on individual days through the octave, a plenary indulgence has been granted by Leo XIII; likewise a plenary indulgence, if after the Octave of the Most Holy Rosary they recite the third part of the Rosary at least ten times within the month of October.

To the confreres of the Sodality of the Most Holy Rosary many other indulgences are granted, for example, an indulgence of five years and as many quarantines as often as, while reciting the Rosary, they devoutly pronounce the name of Jesus in the angelic salutation; an indulgence of ten years and as many quarantines, if they recite the Rosary three times in the week, for each time; a plenary indulgence on the feast of the Annunciation if, having confessed and been refreshed by communion, they recite the Rosary; and many other plenary indulgences for those who visit the chapel or church of the confraternity on certain days.¹

¹ You will find all these things in the new Summary of indulgences of the Most Holy Rosary, edited by order of Leo XIII, August 30, 1899, and recognized as authentic, in Acta S. Sedis, XXXII, pp. 226-241.

658. (B) The Chaplet of St. Bridget,² so called from its institutress, (a) consists of six decades, each of which contains 1 Pater, 10 Ave, 1 Credo, and 1 Pater at the end, with 3 other Ave. It must be blessed by the Order of the Most Holy Savior Lateran, or by those who are delegated by the Abbot General of this Order or by the Holy See. A special form of blessing is not required.

² Facultas benedicendi coronas cum applicatione indulgent. S. Brigittae, Rome, 1878; Beringer, I, pp. 360-366; Raccolta, p. 206.

(b) Often the faculty is granted by the Holy See of applying the indulgences of St. Bridget to Rosaries of five, ten, or fifteen decades; then it is not necessary to add 1 Pater and 3 Ave at the end, but the Credo must be said at the end of each decade; and five decades suffice. - In neither case is meditation on the mysteries required.

(c) The principal indulgences are: an indulgence of 100 days for any Pater, Ave, or Credo, provided that six or five decades are recited; a plenary indulgence in the article of death for those who have been accustomed to recite this chaplet once in the week.³

³ You will find the authentic Summary of all indulgences granted to the chaplets of St. Bridget in Rescripta authent., pp. 352-356.

659. (C) Chaplets blessed by the Crucigers (the faculty of blessing them cannot be delegated to others) have annexed an indulgence of five hundred days as often as a Pater or Ave is recited with them, without its being necessary to recite the whole Rosary, or that some meditation be required.¹

¹ Thus Sacred Congregation of Indulgences, March 15, 1884, in Acta S. Sedis, XVI, 404; cf. Beringer, I, pp. 366-369.

660. 2° General rules for all chaplets. (a) Several indulgences can be annexed to one and the same chaplet, for example, the indulgences of the Rosary and of St. Bridget; and, for gaining each one, the recitation of the prayers need not be repeated, but the indulgences can be accumulated, from the concession of June 12, 1907.

³ The rules handed down here are applied to crucifixes or other blessed objects.

(b) Chaplets enriched with indulgences must be handed over altogether gratis; otherwise the indulgences are lost; yet this penalty does not affect those who buy chaplets, committing to the seller himself the care of obtaining the blessing, and who pay the price and the expenses of transmission at the time when those things, already blessed, are handed over.² Likewise the indulgences are not lost when Rosaries already blessed pass by donation from one person to another or to a third, etc., nor if they are lent to another. (Codex, can. 924, § 2.)

² Thus Sacred Congregation of Indulgences, July 10, 1896, in Acta S. Sedis, XXIX, 320.

661. 1° Notion and species. The small Scapular, concerning which we speak here, is a certain badge, consisting of two little cloths joined together by cords, which is worn after the likeness of scapulars which are proper to certain Orders. In their origin they were nothing other than scapulars proper to Religious reduced to a small form, for the greater convenience of the faithful;⁵ yet with the passage of time certain ones were introduced which are nothing other than a certain sign of devotion toward Christ, the Blessed Virgin, or the Saints.

⁴ Ulrich, Trésor spirituel ou Indulgences attachées aux scapulaires et autres objets de piété, Paris; Melata, pp. 103-109; Beringer, I, pp. 390-414.

⁵ Decret. authent., August 18, 1868.

They are referred to a threefold class: (a) certain ones are so the badges of some Confraternity that, unless they are imposed at the time of enrollment and afterwards worn, indulgences cannot be acquired; thus, for example, the scapular of the Blessed Virgin Mary of Mount Carmel; (b) others are so the badges of a Confraternity that it is free to wear them or not for gaining indulgences; thus the scapular of the pious Union of the Immaculate Conception, erected at Rome in the church of Araceli; (c) still others, finally, which are not badges of any Confraternity, but must be imposed and worn for gaining the indulgences annexed to them, as, for example, the blue scapular of the Immaculate Conception.

The principal scapulars are: the scapular of Mount Carmel; the blue scapular of the Immaculate Conception; the red scapular of the Passion of Our Lord Jesus Christ; the scapular of the Most Holy Trinity.

662. 2° General rules. (A) With respect to the scapular itself: (a) It must be made exclusively of wool, and indeed of simple woven fabric, but not embroidered; nevertheless it is permitted that woven scapulars have ornaments, even embroidered, from another material, provided that the prescribed color prevails.¹ (b) The color of the wool is various for the various scapulars: tawny or black for the scapular of the Blessed Virgin Mary of Mount Carmel;² blue for the scapular of the Immaculate Conception; red for the Scapular of the Passion; white for the scapular of the Most Holy Trinity; black for the scapular of the Blessed Virgin Mary of the Seven Sorrows, etc. Yet this is not necessary for the cords, except for the scapular of the Passion, whose cords must be woolen and red. (c) The form of the little cloth should be oblong or square, not round or oval.

¹ Decret. authent., n. 423, August 18, 1868.

² Decret. authent., n. 278, February 12, 1840.

(B) With respect to blessing and imposition: (a) It must be blessed by a priest having the faculty either from the Holy See or from the Superior of the Order to which the faculty of blessing has been granted; it must be imposed by the same priest who blesses it;³ when a multitude is present, and there are not scapulars in sufficient number, one and the same scapular, once blessed, can validly be imposed successively upon several, with only the formula of reception repeated, yet in such a way that the first scapular which the enrolled person will thereafter put on has been blessed.⁴ But when another is substituted for a scapular previously received, it is not necessary that it be blessed; this today is true even of the scapular of the Most Holy Trinity,⁵ which formerly was excepted from the general rule. (b) Several scapulars can be imposed at the same time by those who have received this faculty; but an exception is given with respect to the scapular of the Blessed Virgin Mary of Mount Carmel, which is to be blessed and imposed in the first place and separately from the others.⁶ (c) It must be blessed and imposed with the prescribed formula observed, at least in its substantial parts. (d) When several are to be clothed with the habit, all scapulars can be blessed with one formula in the plural; then they can be imposed successively and without interruption upon all who are present, saying: "Receive, brothers or sisters, etc."; finally all together are received into the confraternity, by using the plural number, "I receive you into the Confraternity," etc.¹

³ Decret. authent., n. 430, June 16, 1872.

⁴ Decret. authent., n. 421, August 1868.

⁵ Sacred Congregation of Indulgences, August 24, 1895, in Acta S. Sedis, XXVIII, 256.

⁶ Sacred Congregation of Indulgences, April 27, 1887, in Acta S. Sedis, XIX, p. 554.

¹ Sacred Congregation of Indulgences, April 18, 1891, in Acta S. Sedis, XXIV, p. 567.

663. (C) On the part of the one receiving: (a) He must be present, so that he himself may receive the scapular from the hand of the priest. (b) He who has the faculty of imposing the scapular generally, but not restricted to some community, can impose it upon himself.² (c) It is validly imposed upon little children not yet having attained the use of reason; but these cannot enjoy the indulgences except after the use of reason has been attained.³ (d) He who receives the scapular must be enrolled in the Confraternity, if there is question of a scapular which is the badge of some Confraternity; this today is true also of the scapular of the Blessed Virgin Mary of Mount Carmel.⁴

² Decret. authent., n. 280, March 7, 1840.

³ Decret. authent., n. 410, August 29, 1864.

⁴ Decret. authent., n. 421, August 18, 1869; Sacred Congregation of Indulgences, April 27, 1887, in Acta S. Sedis, XIX, p. 556.

(D) On the part of wearing it: (a) For gaining the indulgences, it is required that the scapular always be worn hanging from the neck, not crosswise, but in such a way that one part covers the breast, the other the shoulders;⁵ yet if it is taken off for a brief time, for example, to wash oneself, the indulgences persevere; if for a long time, they are suspended until it is put on again; in which case a new imposition of the sacred habit is not required.⁶ (b) It is not necessary that the scapular be worn immediately upon the body, but it can be retained over the clothes.⁷ (c) If several scapulars are worn at the same time, it is enough that the various little cloths, placed one over another, be suspended by only two cords (which, however, must be woolen and red in color, if among them is the scapular of the Passion); but it is expressly prohibited that the little cloths make up only one scapular.⁸

⁵ Decret. authent., n. 277, February 12, 1840.

⁶ Decret. authent., n. 379, May 27, 1857.

⁷ Decret. authent., n. 367, March 12, 1855, ad 2.

⁸ Decret. authent., n. 423, August 18, 1868; Sacred Congregation of Indulgences, April 27, 1887, in Acta S. Sedis, XIX, 557.

Today, in place of scapulars approved by the Holy See (except, however, those which are proper to Third Orders), it is permitted to wear decently a single medal, blessed by a priest possessing the due faculty, and so to gain the spiritual favors annexed to the scapulars, not excepting the Sabbatine privilege. The obverse of this medal must bear the image of Our Lord Jesus Christ showing His most sacred heart, the reverse the image of the Blessed Virgin Mary. But the medal must be blessed with as many distinct blessings as there are regularly imposed scapulars for which it is substituted; each blessing, however, can be imparted with one sign of the cross.⁹

⁹ Holy Office, December 16, 1910, A. A. S., III, 22.

664. Summaries of indulgences granted to the various scapulars you will find in Schneider, Rescripta authentica, pp. 473, 468, 285, 571, 476, 483, 647, and other approved authors.

Among the privileges granted to the scapular of the Blessed Virgin Mary of Mount Carmel, that one stands forth which is called the Sabbatine, approved and confirmed by various Pontiffs, and recognized by the Holy Office, January 20, 1613, in these words:¹ "The Carmelite Fathers are permitted to preach that the Christian people can piously believe concerning the help of the souls of the brothers and confreres of the Sodality of the Blessed Virgin of Mount Carmel, namely that the Most Blessed Virgin, by her continual intercessions, pious suffrages and merits, and special protection, after their passing, especially on the day of Saturday, which day has been dedicated by the Church to the same Most Blessed Virgin, will help the souls of the brothers and confreres dying in charity, who in life have worn the habit and have cultivated chastity according to their state, and have recited the Little Office; or, if they do not know how to recite, have observed the fasts of the Church and have abstained from meats on Wednesday and Saturday² (unless the feast of the Nativity of the Lord should fall on those days)."³

¹ In Schneider, Rescr. authent., p. 475.

² Yet for a just cause the confessor, having a special faculty, can commute abstinence into another pious work.

³ From the decree of the Holy Office, December 16, 1910, to those wearing the medal all spiritual favors annexed to the Scapulars are granted, "not excepting the Sabbatine privilege."

1789. - 1) Let the things noted at n. 1779. q. 19°. 20°; n. 1780. 3°. 6°. 7° be recalled. But the Indulgences proper to these objects, see Conc. Pl. Balt. II. p. 340.

2) To one and the same of these objects several diverse Indulgences - indeed also at the same time to several objects, whether of diverse or of the same kind, all the Indulgences proper to the same - can be applied by one blessing, i.e., by one Sign of the Cross.² Nevertheless the Rosaries of St. Dominic and the Chaplets of the Seven Sorrows of the Blessed Virgin Mary must be blessed with their own formula,³ which see in Rit. Rom. Baltim. 1873, p. 474, 493.

3) An Indulgence granted to a Crucifix is affixed to Christ alone; this, therefore, can be transferred from one Cross to another.⁴

4) For gaining the Indulgences of Rosaries to which Papal Indulgences have been applied (or those of the List of Conc. Pl. Balt. II. p. 340): a) it suffices that, if several recite together, other cares however being set aside, only the owner of the Rosary hold it in his hand;⁵ b) meditation on the Mysteries is not required;⁶ c) it is required that the recitation not be morally interrupted.⁷ See the things said at n. 1788. 3).

Note. - All these things also are required and suffice for gaining the Indulgences of the Rosary of St. Dominic, except: 1° that the Mysteries are to be meditated upon by those who are capable of meditating on them;⁸ 2° that the confreres of the Most Holy Rosary gain the Indulgences granted to them, although they morally interrupt the Rosary, provided they complete the whole Rosary (15 decades) within one week.¹

678. The indulgence of the Most Holy Rosary. - The Rosary of the Blessed Virgin Mary is "a certain sacred formula of praying to God in honor of Blessed Mary, by which, through fifteen decades of the angelic salutation, with the Lord's Prayer inserted between each, the fifteen principal mysteries of human redemption are reviewed with pious meditations." Thus in the office of the Most Holy Rosary of the Blessed Virgin Mary, lect. 4. It must be recited with beads specially blessed for this purpose, which are of 5 (not 4 or 6 or 7), or 10, or 15 decades, and which during prayer must be held in the hand and turned; but if it is recited in common, it suffices that one person hold and turn the beads, while the rest, cares which impede attention being removed, devoutly unite with him in the recitation. Indeed it has recently been granted that whenever, either because of manual work or because of another reasonable cause, an impediment arises so that they cannot hold them in the hand, the faithful can gain the indulgences, provided that during the recitation they carry them with themselves in some way (S. Poen., Nov. 9, 1933).

At least five decades must be recited in one morally continuous stretch; indeed, by concession of Pius X, the decades of the rosary can be separated, provided that the recitation of the rosary is completed on the same day (C. Indg., July 8, 1908); nevertheless confreres of the Sodality of the Most Holy Rosary gain the indulgences even if they separate the individual decades, provided that they say the whole Rosary within the week. The Creed or Salve Regina is not required at the beginning, nor a prayer or Litanies at the end; nor the Glory Be at the end of the decades, or the Requiem when the rosary is said for the dead; but the individual decades must begin with the Our Father and consist of 10 Hail Marys. Recitation must altogether be accompanied by meditation on the mysteries of the life, passion, and resurrection of Christ, according to each one's capacity; the mysteries are now determined both as to substance and as to logical order, and cannot be changed in the recitation (S. C. Indg., Aug. 13, 1726), but whatever series of mysteries is meditated, whether of joy, of sorrow, or of glory, or in whatever order the three series are placed, suffices for gaining the indulgences.

Before the individual decades the mystery to be considered can be announced, or even before the individual angelic salutations, since this is not a true interpolation in the prayers nor a moral interruption; - indeed the custom of inserting a brief announcement of the mystery after the word "Jesus" in each salutation, although of itself disapproved because of can. 934, § 2, was permitted by indult for certain places; this indult has now been extended in favor of all who according to the aforesaid custom have been accustomed to recite the Rosary in any places whatever (S. Poen., Jan. 22, 1921).

The blessing of the rosary has been granted to the Order of Preachers; others, excepting a privilege such as Cardinals and Bishops personally have, cannot bless unless they have obtained from the Holy See or from the master general of the Preachers a delegated faculty; the same is to be said of the erection of the Confraternity of the Most Holy Rosary. This holds for concessions made before Apr. 1, 1933; for the future, from the decree of the Sacred Penitentiary, Mar. 20, 1933, the General of the Preachers is still able to delegate his own for blessing rosaries, but no longer outsiders. These in the future must approach the Sacred Penitentiary, unless it should wish to grant the privilege anew to the General of the Preachers.

The summary of indulgences of the Most Holy Rosary was published by order of Leo XIII and recognized as authentic on Aug. 29, 1899; to these afterward certain others were annexed. The principal ones are:

1. For the recitation of the Most Holy Rosary: to all the faithful an indulgence of 5 years as often as they devoutly recite a third part of the rosary, and of 10 years, once in the day, if they recite it in common; - a plenary indulgence on the last Sunday of the month if at least three times in the week they recite a third part together with others, and, refreshed by the Sacraments, visit some church or public oratory and there pray according to the mind of the Supreme Pontiff; - likewise a plenary indulgence, if they have obtained pardon of sins and have approached the sacred Synaxis, as often as before the Most Holy Sacrament exposed or reserved in the tabernacle they have devoutly recited a third part (Pius XI, brief Ad S. Dominici, Sept. 4, 1927). - But if they use a rosary specially blessed by the Fathers Preachers, or by one having the faculty, there is an indulgence of 100 days for each Our Father and Hail Mary, provided that at least a third part of the rosary is recited, and a plenary indulgence once in the year if each day they recite at least a third part and are refreshed by the Sacraments.

2. For special exercises: an indulgence of 5 years once, on any day, and a plenary indulgence, under the ordinary conditions, for those who for 9 days give themselves to pious exercises in honor of the Queen of the Most Holy Rosary (S. Poen., Mar. 18, 1932); - likewise a plenary indulgence under the usual conditions, on any of 15 continuous Saturdays, if on each Saturday they receive the Sacraments and recite a third part of the Rosary; but those who are legitimately impeded on Saturday can perform the exercise on Sunday (S. Poen., Aug. 31, 1936); - likewise special indulgences are annexed to the exercises of the association of the Living Rosary or of the Perpetual Rosary.

3. For the feast of the Most Holy Rosary and the month of October: besides the indulgence toties quoties to be gained on the feast day by all who, refreshed by the sacraments, visit a church of the Preachers or another church or public oratory in which the Sodality of the Most Holy Rosary has been erected, there is granted an indulgence of 7 years for any day of the month of October to those who recite a third part of the rosary; - moreover, one plenary indulgence to those reciting a third part of the rosary on the feast day and on each day through the octave, and another if, after the octave of the Most Holy Rosary, they say a third part of the rosary at least ten times within the month of October: under the condition of confession, Communion, and the visit of some church (S. Poen., Mar. 18, 1932).

4. To confreres of the Sodality of the Most Holy Rosary many are granted, for example, an indulgence of 100 years and as many quarantines, once in the day, to all confreres devoutly carrying the beads out of reverence for the Blessed Virgin (Pius X, July 31, 1906); - an indulgence of 5 years and as many quarantines as often as, in reciting the rosary, they devoutly pronounce the name of Jesus in the angelic salutation; - likewise 10 years and as many quarantines if they recite the rosary three times in the week, for each time; a plenary indulgence if, refreshed by the sacraments, within the space of one natural day they recite the whole rosary for the triumph of the Church and visit some church or public oratory (S. C. Indg., June 12, 1907), - likewise 7 years and as many quarantines as often as they are present at devotions customarily established in churches of the Preachers in the month of October, - likewise a plenary indulgence on the feast of the Annunciation if, refreshed by the sacraments, they recite the rosary, and many others to those who on certain days visit the chapel or church of the confraternity or are present at or participate in certain exercises. Concerning all of these can be consulted the recent booklet of Fr. Fanfani, De Rosario B. M. Virginis, 1930, and De Confraternitatibus Ordini Praedicatorum propriis, 1934.

It should be noted: a) There are other chaplets besides the rosary. Thus the chaplet of St. Bridget, which consists of 6 decades, each of which contains 1 Our Father, 10 Hail Marys, 1 Creed, and 1 Our Father at the end with 3 other Hail Marys, and does not require meditation on the mysteries, but must be blessed by the Lateran Order of the Most Holy Savior, or by someone delegated for this by the Holy See: sometimes the faculty is granted of applying to rosaries of 5, 10, or 15 decades the indulgences of the Bridgettine chaplet, in which case it is not necessary to add 1 Our Father and 3 Hail Marys at the end, but the Creed must be said at the end of each decade, and five decades then suffice. The indulgences are 100 days for each Our Father, Hail Mary, and Creed, provided that six or five decades are recited; and a plenary indulgence at the article of death for those who have been accustomed to recite this chaplet once in the week, and many others. - The chaplet of the Crosiers, to be blessed by them, has annexed an indulgence of 500 days as often as an Our Father or Hail Mary is recited with it, without its being necessary to recite the whole chaplet or to add meditation. - The chaplet of the Seven Sorrows of the Blessed Virgin Mary, which is proper to the Order of Servites and is composed of 7 parts, each of which consists of one Our Father and 7 Hail Marys, and to which at the end 3 Hail Marys are added. It must be blessed by a special formula and enjoys many indulgences.

b) Several indulgences can be annexed to the same chaplet, for example, of the Holy Rosary and of St. Bridget, but in such a way that by repeated recitation, now these, now those, one gains them separately, but not by one recitation simultaneously and conjointly (can. 933).

c) Nevertheless, by special concession of Pius X, the indulgences of the Most Holy Rosary of the Preachers and of the chaplet of the Crosiers can be accumulated (S. C. Indg., June 12, 1907); Pius XI joined to these the apostolic indulgences (S. Poen., Feb. 17 and June 14, 1922), and Pius XII (S. Poen., Mar. 11, 1939).

d) The Most Holy Rosary, before others, has been enriched with indulgences, so that generally by it more or better ones can be acquired more easily, at least by those who are enrolled in the Sodality of the Most Holy Rosary.

Apostolic Indulgences are called those which the Roman Pontiff is accustomed to attach to pious objects, such as crosses, prayer-beads and medals, while he blesses them.

Case.—Last summer, while railroading through England, Father Titus journeyed with some Irish soldiers who were bound for the front. Their splendid devotion to Mary Immaculate showed itself in the scapular which they were proudly wearing. Some, who had no scapulars, asked the priest for a pair, but as he had none with him, he determined to give them medals from Lourdes which had been blessed at the shrine, and which he again blessed before giving to them. He knew that the Holy See had allowed the use of medals in place of the scapular, so his mind was at ease. Since then Father Titus has heard that only special medals can be used for the gaining of the scapular indulgence.

Question.—Did Father Titus do right?

Solution.—Father Titus’ action was sacerdotal and praiseworthy. The simple faith and prayerfulness of the soldiers going to the front must have been pleasing to Almighty God, and it surely won for them at least the spiritual protection of the Mother of Christ, whom they intended to honor by scapular or medal. Yet it does not follow that they gained the scapular indulgence. The fact that the medal was from Lourdes and had been blessed there does not attach to it the indulgence granted by Pius X. in 1910. The conditions imposed by the Pope for the gaining of the indulgence have to be met. In general these conditions are: (1) Enrollment in the scapular by a priest having the proper faculties. (2) Wearing of the scapular, or of its substitute, the medal. (3) Blessing of the medal as prescribed. (4) The medal to be of the type determined by the Holy See and commonly known as the scapular medal. If all these conditions were fulfilled, then the soldiers could gain the indulgence given for the wearing of the scapular. That they were not, is rendered certain by the fact that the medal given by the priest was a Lourdes medal and not a scapular medal. Again, the question arises as to the faculties of the priest. Did he have the necessary faculties for blessing scapular medals? In March, 1912, concessions were made in favor of soldiers (sub armis), but even here the medal of investment had to be blessed by a priest having such faculties. In November, 1914, Benedict XV. granted faculties to all priests, even to those who are not approved for the hearing of Confessions, whereby they may bless and indulgence the scapular medal. This concession is granted only in favor of soldiers, and of those soldiers whose countries are at war, and is to last only for the duration of the war. It is to be noted again that only the regular scapular medal can be blessed under this extension of faculties. Any priest, from, or in, any country, can bless these medals, provided they are intended for soldiers under arms of the nations at war. Hence this indulgence of the scapular, even in these days, is not effective in relation to the Lourdes medal.