The Privileged Altar

324. On the Privilege of the Altar. 1. A privileged altar is called that altar to which this special privilege is attached, by force of which the priest can apply a plenary indulgence to the soul of that dead person for whom he celebrates at that altar. Therefore the privilege of the altar, or the indulgence of a privileged altar, consists in this: that the supreme pontiff from the treasury of the Church applies to a certain dead person a plenary indulgence, or so many satisfactory merits as are required and suffice for immediately freeing him from the punishments of purgatory.

a. A twofold privilege of the altar is distinguished, local and personal. The local is fixed to a determined place, namely an altar; all who celebrate at that altar can enjoy this privilege. The personal is granted to certain priests requesting this privilege, who therefore can apply the indulgence of a privileged altar wherever they celebrate.

b. He who has obtained a personal privilege of the altar can also use the privilege of the altar which he possesses from another title, e.g., as a member of a congregation or confraternity, unless this is expressly prohibited in the indult.

2. The effect of this indulgence is not infallible. For the supreme pontiff indeed offers to God from the treasury of the Church as much as suffices for immediately freeing a soul from all punishments of purgatory; but because God is not bound to accept that price, both the acceptance itself and the measure of acceptance depend on the good pleasure of divine mercy.

Hence anniversaries and perpetual legacies to be discharged at a privileged altar are admitted by the Church, and the practice has become established that several Masses be said at a privileged altar for the same dead person.

3. Between this indulgence and others which are applied for the dead there exists no other difference, except that the indulgence of a privileged altar is more certainly applied and obtains its effect. For on the one hand, this indulgence supposes no other condition or disposition besides the offering of the sacrifice; on the other hand, the sacrifice itself offered for the same dead person has the power of placating divine justice and therefore of removing impediments, if any are present, which would prevent the indulgence from being applied perfectly and fully to this soul.

In ancient times the privilege of the altar was granted very rarely and only to more distinguished churches; in the last century the Church at length began to act more benignly in this matter.

Benedict XIII (in 1724) granted to all patriarchal, metropolitan, and cathedral churches of the whole world a daily and perpetual privileged altar to be designated once by the ordinary.

Clement XIII (in 1759) extended this same grant to all parish and collegiate churches of the whole world for seven years, at the end of which the bishop must have recourse for confirmation; then he will communicate the granted confirmation with the pastors. Indeed it can happen that in the same church there are several altars privileged from other titles, e.g., by reason of a confraternity or congregation.

The altar to which the privilege is granted must be fixed; a portable altar or simple stone does not suffice. Therefore by the name of a fixed altar in this question is not understood a fixed altar in the strict liturgical sense, but an altar suffices which cannot be moved from its place, even if it is wooden and not attached to the wall.¹

Nevertheless the privilege inheres not in the stone, "which one can substitute for another," but in the altar. Moreover it inheres in the altar so exclusively that it cannot be transferred to another altar without faculty.²

4. All altars are privileged a. on the day of the commemoration of all the faithful departed; b. on those days on which the supplication of forty hours is performed in the church.³

¹ S. C. Indl., 18 July 1902.

² S. C. Indl., 27 Sept. 1843, n. 324, and 20 March 1846, n. 334.

³ Cn. 917.

325. Conditions Required for Gaining This Indulgence. 1. Since the indulgence of a privileged altar cannot be separated from the application of the Mass, the indulgence must be applied to the soul of that dead person for whom the sacrifice is offered, not indeed from the nature of the thing, but from the will of the Church.¹

Not only he who celebrates for the living, but also he who offers the Mass for the living and at the same time for the dead, cannot apply the indulgence of a privileged altar.²

2. The indulgence of a privileged altar (even on the day of the commemoration of all the faithful departed) cannot be applied except to one dead person; therefore he who offers for several or for all the faithful departed must determine the soul to whom he intends to apply the indulgence. But if he offers the sacrifice for only one dead person, the indulgence also is applied to the same; nor is the intention of the celebrant necessarily required for this, although it is advisable that he intend to apply not only the Mass but also the indulgence.

3. On days on which it is permitted by the rubrics, it is indeed fitting, for the sake of piety toward the dead, that a Mass of Requiem be said, or of the feria or vigil with the proper prayer of the dead person (in the penultimate place); but this is no longer required under penalty of nullity.³

Therefore now for gaining the indulgence of a privileged altar it suffices that the Mass of the day be said, or even a votive Mass, if it is allowed by the rubrics, with the intention of applying the indulgence.

4. The indulgence of a privileged altar applied to the dead does not prevent the priest, through holy communion which he receives in the Mass, from being able to gain one or several other indulgences and apply them to himself or to the dead.

5. He who enjoys the privilege of the altar from several titles cannot, by one and the same sacrifice of the Mass, apply several plenary indulgences according to the number of titles which he enjoys, but only one.⁴

¹ S. C. Indl., 25 Aug. 1897. By this same decree to the question: How is the inscription to be understood which is found on some altars: A privileged altar for the living and the dead? it is answered: It is to be interpreted in such a way that both for the living, if it is applied at that altar for the living, and for the dead, if it is applied for these, a plenary indulgence is understood to have been granted.

² S. C. Indl., 23 Jan. 1901.

³ S. Officium, 20 Feb. 1913.

⁴ Cf. Beringer-Hilgers, p. 550 ff., where you will find communicated an excellent dissertation on this matter and several decrees which refer here.

326. On the Gregorian Altar. The altar of St. Gregory on the Coelian Hill at Rome is truly and properly privileged; but Gregorian altars ad instar are no longer granted.¹

Namely, from ancient times even to these times the faithful ask that at the altar of St. Gregory in the church of the same saint on the Coelian Hill the sacrifice of the Mass be offered for the dead, piously trusting that each Mass offered at this altar will be of such efficacy that the soul for whom it is offered is immediately freed from the punishments of purgatory. The S. C. of Indulgences (15 March 1884) declared this trust "pious and approved in the Church." Moreover the same privilege which belongs to the altar of St. Gregory on the Coelian Hill was sometimes granted by the supreme pontiff also to other altars throughout the world, which therefore were called: Gregorian altars ad instar. Therefore a Gregorian altar is a privileged altar in such a way that two things are added which cause the indulgence granted by the supreme pontiff to be applied more certainly and securely, namely, the intercession of St. Gregory and the authority of the Church, by which that altar has been specially deputed for this, that through the sacrifice offered on it souls may be freed from the punishments of purgatory.

¹ S. Officium, 11 Dec. 1912, ad 7.

327. On Gregorian Masses. By the same decree the S. C. of Indulgences also approved the Masses which are called Gregorian, or the Gregorian tricenary. By this name are meant thirty Masses which are celebrated for thirty continuous days after the example of St. Gregory at any altar whatever. The faithful, who from ancient times have arranged for Gregorian Masses to be celebrated, are led by this trust: that those Masses, from the good pleasure and acceptance of divine mercy, through the intercession of St. Gregory, will be so efficacious that the soul for whom they are applied is freed from the punishments of purgatory.

a. It is not necessary that the Masses be said by the same priest, but only that they be celebrated without interruption. Therefore a priest can and must substitute another for himself if he himself is impeded from celebrating the due Mass. If within the thirty days on which the Gregorian Masses are celebrated the last three days of Holy Week occur, it is lawful to interrupt the series of Masses for this triduum and, when it has elapsed, to continue them.¹ Nor is it necessary that a Mass of Requiem be said on those days on which it is permitted by the rubrics.²

b. If an interruption of the tricenary has been made, the essential condition is lacking. But if this happens inculpably, the priest is bound to begin the tricenary again if he accepted an extraordinary stipend, because one accepting such a stipend is judged to bind himself to this; if he accepted only an ordinary stipend, he does not seem to be bound to begin the celebration again, because he did not bind himself to undergo so great a burden because of an inculpable defect. It suffices if he completes the number of thirty Masses and celebrates at least one of them at a privileged altar.³

c. What the foundation of this pious trust is, or whence is derived the efficacy which is attributed by the faithful both to the tricenary of St. Gregory and to a Mass celebrated at a Gregorian altar, the Church has nowhere declared. But the opinion of those theologians seems to be approved who judge that St. Gregory obtained this grace from God: that, by his intercession, the soul of him for whom the Masses are offered in the manner explained above be freed from purgatory. Moreover the reason why it is piously believed that this grace was granted by God to St. Gregory is a certain wondrous fact which the saint himself narrates in Dialogues l. 4, c. 55.⁴

d. In some regions of Austria and Upper Germany there is found the custom of arranging that for a determined dead person six Masses be applied on continuous days, which likewise are called Gregorian. But of this custom, however pious, there is neither explicit approval of the Church, nor is a similar fact concerning six Masses narrated in the life of St. Gregory.⁵

¹ Benedict XIV, Instit. eccl.-instit. 34, n. 22.

² S. Officium, 11 Dec. 1912, ad 5.

³ Monitore eccl. XIII, p. 40.

⁴ Cf. C. Eberle, Der Tricenarius des hl. Gregorius (Regensburg: Pustet, 1890).

⁵ Cf. Schuch, Handbuch der Pastoraltheologie 15 (Innsbruck: Rauch, 1910), p. 568 f.

2. Due circumstances. On this point, first let canon 833 be noted: The offerer is presumed to have asked only for the application of the Mass; if, however, the offerer expressly determined that certain circumstances were to be observed in the celebration of the Mass, the priest, accepting the alms, must stand by his will. These points are especially to be noted:

a) The circumstance of place. Founded Masses must be celebrated in the place designated by the founder. It would be a grave sin often and without just cause to depart from this rule (St. Alphonsus, VI, 329). Nevertheless the beneficiary is not bound personally to celebrate the Masses, unless the founder expressly established this (St. Alphonsus, VI, 330). Moreover, the bishop can, by interpreting the will of the founder, permit by way of dispensation that for a just cause the Mass be celebrated in another place (St. Alphonsus, VI, 329).

As regards manual Masses, the circumstance of place must be observed under grave sin if, considering the circumstances, the place must be judged to pertain to the substance of the obligation, as easily happens if there is question of a nuptial Mass, a funeral Mass, or a Mass to be celebrated before a miraculous image. If the assigned place does not pertain to the substance of the obligation, neglect of it is light, and for a just cause not foreseen it becomes lawful.

b) The circumstance of a privileged altar. Concerning this, note:

alpha) One who is bound to celebrate at a privileged altar does not satisfy by applying another plenary indulgence to the deceased.¹

beta) A priest having the personal privilege of a privileged altar satisfies, even though he celebrates at an altar that is not privileged.²

gamma) The quality of a Requiem Mass, feria, or vigil, and likewise the addition of the prayer for the deceased, is no longer required for the value of the indulgence.³

delta) One who has not satisfied the circumstance of a privileged altar is bound to compensation, for example to applying another plenary indulgence to the soul of the deceased; he can accomplish this, for example, by saying the prayer En ego, etc. (St. Alphonsus, VI, 329).

c) The circumstance of the quality of the Mass - for example, of a Requiem or votive Mass - if it is expressly determined,⁴ must be observed under venial sin, but not under grave sin, because there is no question of the substance, but only of an accessory of the contract. But if the rubrics prohibit the quality of the Mass from being observed, generally, from the presumed consent of the one giving the stipend, the obligation is satisfied by another Mass. It is more advisable, however, that if it can conveniently be done, the requested Mass be said on another day.⁵ If the priest foresees that the requested quality of the Mass cannot be observed on the assigned day, the offerer should be forewarned.

d) The circumstance of Gregorian Masses entails that thirty Masses be celebrated for the same deceased person (by one priest or by several priests), and this through thirty uninterrupted days. Moreover, one who voluntarily interrupted the series is bound to begin it anew; if someone did this involuntarily, it suffices that he complete the number and in some way compensate the detriment, for example by applying a plenary indulgence.

¹ Sacred Congregation of Indulgences, 2 May 1852; 24 July 1885 (Acta Sanctae Sedis, vol. 18, p. 94).

² Sacred Congregation of Indulgences, 15 March 1852.

³ Holy Office, 19 February 1913 (Acta Apostolicae Sedis 1913, p. 122).

⁴ The quality of the Mass is expressly determined if a Mass of Requiem or a votive Mass, for example of St. Gerard, is requested; but not if it is requested for a certain intention. It is disputed whether or not it is sufficiently determined if a Mass is requested for a deceased person, or in honor of St. Gerard, or for a living person. Most deny it; indeed they rightly judge that generally only the application is intended, and in no way the quality of the Mass. Others say otherwise, but the response of the Sacred Congregation of Rites (3 March 1761, n. 2461, ad VII), on which they rely, does not settle our question when rightly posed. For the Sacred Congregation responded: "On days on which private votive Masses or Masses of the dead can be said, a priest bound to them by reason of a foundation or an accepted manual stipend does not satisfy his own obligation by saying the Mass of the occurring day; for the expressed will of testators or petitioners, provided it is reasonable, must be fulfilled." But we ask when he is bound to the quality of the Mass.

⁵ Cf. Sacred Congregation of Rites, 30 June 1896, n. 3922, General Decree, § IV, n. 3; 13 June 1899, n. 4031, ad IV.

I. Notion. The privilege of an altar is a privilege by virtue of which a plenary indulgence, under certain conditions, is attached to the celebration of Mass. This indulgence indeed has chiefly been granted for the departed, but sometimes also for the living.¹ Today, however, it is usually granted for the departed only. As regards it, the Sacred Congregation of Indulgences responded on July 28, 1840 - and these things otherwise agree with general principles - that "by an indulgence attached to a privileged altar, if the mind of the one granting and the use of the power of the keys are considered, there is to be understood a plenary indulgence which immediately frees the soul from all the punishments of Purgatory; but if the effect of the application is considered, there is to be understood an Indulgence whose measure corresponds to the good pleasure and acceptance of divine mercy."² Now this indulgence obtains its effect more certainly than others, insofar as on the part of the priest it requires nothing except the application of the Mass (n. 521).

As regards the sense of the privilege, observe furthermore: the indulgence is applied only to him for whom the Mass is said,³ and indeed only to one person, even if the Mass is celebrated for several.⁴

¹ If this indulgence has been granted for the living and the departed, it "is to be interpreted in such a way that a Plenary Indulgence is understood to be granted both for the living, if the sacrifice of the Mass is applied on the altar in question, and for the departed, if the Holy Sacrifice is applied for them: for the living by way of jurisdiction, for the departed by way of suffrage" (Sacred Congregation of Indulgences, August 25, 1897).

² Decreta authentica, n. 283.

³ Sacred Congregation of Indulgences, December 18, 1885; August 25, 1897.

⁴ Sacred Congregation of Indulgences, February 29, 1864 (Decreta authentica, n. 402, to I); June 19, 1880 (Decreta authentica, n. 451, to II).

II. Division. The privilege is distinguished as local, which is attached to an altar, so that all celebrating on it enjoy the privilege; personal, which inheres in the priest, so that, on whatever altar he celebrates, he enjoys the privilege; and mixed, which affects both altar and priest, so that only determinate priests, for example members of some Confraternity celebrating on such an altar, possess the privilege.

III. Local privilege.

1. First note these things, although less properly they constitute a local privilege: on the day of the Commemoration of all the faithful departed, all Masses enjoy the privilege as if they were celebrated at a privileged altar (canon 917, § 1).

2. All altars of a church, during those days on which the supplication of the Forty Hours is held in it, are privileged (canon 917, § 2). Understand: provided that in that supplication those things are observed which Pius X established by decree of the Holy Office on June 22, 1914.¹

3. Who besides the Roman Pontiff can designate some privileged altar, and to what extent, see n. 494.

Note 1. In order that the privilege be attached to some altar, the altar must be fixed. But it suffices that it be fixed in the broad sense, or such that its structure has some firmness, insofar namely as, even if it is not fixed to a wall, nevertheless ordinarily it is not moved, although it could be moved.² It is not an obstacle that the consecrated stone can be removed or another substituted for it.³ To what extent the privilege revives if a destroyed altar is rebuilt, see n. 515.

Note 2. In order to indicate that an altar is privileged, nothing else should be inscribed except: privileged altar, perpetual or for a time, daily or not, according to the words of the concession (canon 918, § 1).

¹ A.A.S. 1914, p. 74.

² Sacred Congregation of Indulgences, July 18, 1902.

³ Sacred Congregation of Indulgences, September 27, 1843 (Decreta authentica, n. 324).

IV. Personal privilege. By force of common law, Cardinals (canon 239, § 1, n. 10), Bishops, whether residential or titular (canon 349, § 1, 1°), and Apostolic Vicars and Prefects (canon 294, § 1) enjoy this privilege.

Note 1. One who obtains a personal privilege from the Apostolic See is not bound to exhibit the said faculty to the Ordinary unless otherwise disposed in the concession obtained.¹

Note 2. One who enjoys a personal privilege for three or four times in the week and is aggregated to some Congregation which also enjoys such a privilege can use both, provided that in the indult something else is not expressly disposed.²

¹ Sacred Congregation of Indulgences, February 5, 1841 (Decreta authentica, n. 286, to II).

² Sacred Congregation of Indulgences, May 27, 1839 (Decreta authentica, n. 272).

V. Conditions to be fulfilled.

1. For Masses to be celebrated on a privileged altar, a greater Mass alms cannot be demanded under pretext of the privilege (canon 918, § 2).

2. The Mass must be offered for the departed only, one or several; since the privilege has no place if the Mass is offered for the living or for the living and departed at the same time.¹

3. The Mass should be offered for one soul only, or, if it is celebrated for several, also for the soul to whom the priest wills that the indulgence be applied. For the indulgence, as was said in n. 517, is not applied except to him for whom it is celebrated.

It is not required that either the one offering the alms or the priest intend to apply the privilege; for this, by the very fact that the celebration has place, is applied to the soul, or to one of the souls, for whom it is celebrated. This is deduced from responses of the Sacred Congregation of Indulgences: in the case, the Church herself seems to ask God that, if the Mass is celebrated for one, He apply the indulgence to this one; if for several, to him to whom He Himself shall prefer. Hence it seems one must say that in the privilege of the altar the faculty of applying the indulgence does not belong to the celebrant himself. Finally, for validity the quality of a Requiem Mass, or of a feria or vigil, is now not required, nor the addition of the Prayer for the departed.²

¹ Sacred Congregation of Indulgences, January 23, 1901.

² Sacred Congregation of Indulgences, March 12, 1855 (Decreta authentica, n. 366, to I); June 19, 1880 (Decreta authentica, n. 451, to III); Holy Office, March 20, 1913.

VI. Gregorian altar; concerning this, some things must be noted in particular. Now by Gregorian Altar is understood the altar of St. Gregory on Monte Coeli in Rome. Moreover, the Sacred Congregation of Indulgences responded on March 15, 1884, that the trust by which the faithful hold the celebration of thirty Masses, which are commonly called Gregorian, as specially efficacious from the good pleasure and acceptance of divine mercy for the liberation of a soul from the punishments of purgatory, is pious and approved in the Church.¹ And the Holy Office, on December 2, 1912,² declared that the said Altar is truly and properly privileged, that is, such that a plenary indulgence is attached to it. There are also altars called Gregorian ad instar, namely which are privileged after the likeness of the Gregorian altar; these, however, after the decree of the Holy Office of December 11-12, 1912, to VII,³ are no longer granted.

We spoke of the so-called Gregorian Masses in the treatise on the Most Holy Eucharist, n. 222.

¹ A.S.S. XVI, p. 500.

² A.A.S. V, p. 33, to VII.

³ A.S.S. 1913, p. 33.

For gaining the Indulgence of a privileged Altar, the application of the Mass is not necessary. S. R. C. 31 Jan. 1848. The soul to be liberated from Purgatory by it, according to the mind of the one conceding, is only one, namely that which either has been designated, or is remitted to divine compassion to be chosen, or, if no soul at all has been thought of, whichever has pleased God. S. R. C. 29 Feb. 1864, 19 June 1880.

What is a privileged altar? A privileged altar is an altar to which the Supreme Pontiff has annexed a plenary indulgence, which, if the mind of the one granting and the use of the power of the keys are considered, would immediately free a soul from all the punishments of Purgatory; but if the effect of application is considered, it is understood as an indulgence whose measure corresponds to the good pleasure and acceptance of divine mercy. Sacred Congregation of Indulgences, July 28, 1840; Benedict XIV, Instruction 56, n. 15.

This indulgence does not differ from other plenary indulgences which are applied to the departed, except insofar as it has a more certain effect. For, according to the common opinion of the doctors, it does not depend on the personal dispositions of the priest, but on the offering of the divine victim, since it is attached solely to the celebration of the divine sacrifice on such an altar. Hence a priest who, from a stipend received, must celebrate at a privileged altar, does not satisfy the obligation undertaken by celebrating at another altar and gaining a plenary indulgence annexed to some pious work or object; but he does satisfy if he enjoys the privilege of a personal privileged altar. Those who make the heroic act of charity have such a privilege. Sacred Congregation of Indulgences, February 13, 1745; February 22, 1847; May 2, 1852.

For a privileged altar is one thing local, another personal, according as the privilege adheres either to a determined altar or to a person, in whatever altar he celebrates, whether privileged or not, whether fixed or portable. Sacred Congregation of Indulgences, March 15, 1852; March 20, 1846.

What are the required conditions for a local privileged altar? It is necessary that the church or oratory in which it is present be blessed; it is not required that they be consecrated. But it is necessary that the altar be fixed, that is, that it cannot be moved from the place. Therefore, to establish the quality of a fixed altar, it suffices that in the middle of a stable and immovable altar, although not consecrated, there be placed a consecrated stone, even one that is movable. It suffices that the altar be wooden, by no means fastened to the wall, with a stone consecrated in the middle of the mensa, and specially dedicated to some Saint.

The indulgence is granted to the fixed altar itself, not to the movable consecrated stone, which can be substituted one for another as necessity or opportunity requires. Nor can the aforesaid indulgence be transferred from one fixed altar to another fixed altar in the same church or oratory without a special faculty. And the indulgence is lost even if the fixed altar itself is transferred from one church to another; but not at all if it is transferred from one place to another in the same church, while nevertheless remaining under the same invocation; or if because of age it is constructed anew, or is repaired as to the greater part, provided it is constructed again under the same title or invocation. Sacred Congregation of Indulgences, April 22, 1752; January 30, 1760; November 17, 1764; December 15, 1841; April 24, 1843; March 20, 1846; March 26, 1867; September 27, 1843; September 16, 1723; June 27, 1836; April 24, 1843; July 15, 1902.

What are the conditions required for gaining the indulgence of a privileged altar? 1. The indulgence of a privileged altar cannot be separated from the application or fruit of the sacrifice of the Mass. Sacred Congregation of Indulgences, August 25, 1897.

2. It is necessary to apply the Mass for the same soul for whom the Mass is celebrated. Holy Office, July 8, 1846; Sacred Congregation of Indulgences, January 31, 1848; December 18, 1885.

3. The indulgence cannot be applied except to one soul only, although someone celebrates Mass for several. Sacred Congregation of Indulgences, July 28, 1840; February 29, 1864; June 19, 1880; December 19, 1885; Acta Sanctae Sedis, vol. 13, p. 139, vol. 18, p. 340.

4. On days not impeded, the Mass of Requiem had to be read. Sacred Congregation of Indulgences, April 11, 1840; February 22, 1847. On other days impeded by reason of the rite, one gained the indulgence by reading another Mass corresponding to the day. And this was valid also if someone did not read the Mass of Requiem by reason of the exposition of the Most Blessed Sacrament, whether of the station of the church or of another solemnity. Sacred Congregation of Indulgences, April 11, 1840; April 22, 1847; June 30, 1760; November 27, 1764; February 29, 1864, etc. But now from the Decree of the Holy Office, February 19, 1913, "for gaining the indulgence of a privileged altar, in the future there is no longer required, under pain of nullity, that a Mass of Requiem, or of a Feria or Vigil, be celebrated with the prayer proper for the departed; nevertheless this is laudably done, when it is lawful and fitting, by reason of piety toward the departed."

Note. When someone celebrates Mass at a privileged altar for some departed person, the Mass is of itself privileged, and it is not necessary that either the one offering the alms or the priest intend to apply the privilege. For an explicit intention of application is not required; an implicit one suffices. But when someone celebrates for several departed persons, if he does not explicitly apply the privilege to one determined soul, the aforesaid privilege does not thereby become useless. For then it is applied either to some soul as it shall please God, or to all, not fully to all, but partially to each. Sacred Congregation of Indulgences, March 5, 1855; June 19, 1880; Acta Sanctae Sedis, vol. 13, p. 141.

A Mass of the departed is to be celebrated only in black vestments: violet vestments cannot be used except in the case in which, on November 2, the sacrament of the Most Holy Eucharist is exposed for the public adoration of the faithful for the solemn Prayer of the Forty Hours. Sacred Congregation of Rites, June 27, 1868, General Decree.

A priest who has celebrated Mass for a departed person at a privileged altar, and has applied to him the indulgence of the privileged altar, can on the same day, by force of the sacred Communion performed in the sacrifice, gain another plenary indulgence for himself or for the souls of Purgatory; indeed he can gain several plenary indulgences for the souls of Purgatory, if sacred Communion is prescribed for gaining them. Sacred Congregation of Indulgences, May 10, 1844. E.M.

What of Gregorian Masses and the Gregorian altar? When a monk named Justus had died, St. Gregory pitied his state, because he had confessed that he had gravely offended the rule. Hence St. Gregory called another monk and said to him: Go therefore from this present day and for thirty continuous days offer the sacrifice for him; take care that no day be omitted on which the saving Victim is not offered for his absolution.

From this fact flowed the use of Masses which are named from St. Gregory, and which have special efficacy from the intercession of St. Gregory and from the particular destination of the Church.

But Gregorian Masses and the Gregorian altar are distinguished. The Gregorian altar is the altar of St. Gregory, on the Caelian Hill, in the City, which also is specially efficacious for the liberation of a soul from Purgatory when Mass has been celebrated upon it. And this same efficacy is also had by other Gregorian altars ad instar from a special concession of the Church.

A privileged altar is not to be confused with a Gregorian altar. A privileged altar has its effect for freeing a soul from the punishments of Purgatory from the use of the power of the keys. But a Gregorian altar has a special title to divine acceptance, namely the mediation of St. Gregory and the particular destination of the Church; but a concession of a plenary indulgence for Gregorian altars is not established. Sacred Congregation of Indulgences, August 24, 1888; Acta Sanctae Sedis, vol. 1, p. 254 ff.

Hence the confidence by which the faithful hold that the celebration of Mass at the altar of St. Gregory, in his church on the Caelian Hill, is specially efficacious, from the good pleasure and acceptance of divine mercy, for the liberation of a soul from the punishments of Purgatory, is pious and rational, and the practice of celebrating these same Masses is approved in the Church. The same is to be said of Gregorian altars ad instar. Likewise the confidence by which the faithful hold that the celebration of thirty Masses, which are commonly called Gregorian, is specially efficacious, from the good pleasure and acceptance of divine mercy, for the liberation of a soul from the punishments of Purgatory, is pious and rational, and the practice of celebrating these same Masses is approved in the Church. Sacred Congregation of Indulgences, March 15, 1884; Acta Sanctae Sedis, vol. 16, p. 508 ff. E.M.

The privilege of a Gregorian Altar was granted to the high altar, dedicated to Saints Benedict and Scholastica, of the Benedictine Crypt at Monte Cassino. Pius X, Brief Archicoenobium Casinense, February 10, 1913.

Gregorian Masses are to be celebrated on thirty continuous days, and laudably as Requiem Masses, when they can be celebrated.

It is not necessary that the aforesaid thirty continuous Masses, without any interruption, be celebrated by the same priest and at the same altar, although they must be applied for one and the same soul, whose liberation is implored. Sacred Congregation of Indulgences, January 14, 1889. "Decree, December 11, 1912. The following doubts were presented concerning the thirty Masses which are called Gregorian, and also concerning the Altars, both of the church of St. Gregory on the Caelian Hill of the City and those existing elsewhere, which after the likeness of that one are called Gregorian:

I. Whether it is necessary that the thirty Masses which are called Gregorian be celebrated on thirty continuous days without interruption? And insofar as affirmative:

II. Whether in the case a priest satisfies who on the same day, twice or three times, either by himself, for example on the day of the Nativity of the Lord, or through others, resumes the celebration, so that all the Masses are celebrated within the space of thirty days? And insofar as negative:

III. Whether the same priest is bound to substitute another for himself who will celebrate some Mass of the tricenary?

IV. Whether someone satisfies the obligation of seeing to a Gregorian tricenary if he commits thirty Gregorian Masses, distributed to several priests, to be celebrated on the same day or within the space of a few days, for the said intention?

V. Whether on days occurring in the tricenary, on which a Mass of Requiem is permitted by the rubrics, it must itself be read in order to satisfy the burden of the Gregorian tricenary?

VI. Whether the Altar of St. Gregory on the Caelian Hill in Rome is truly and properly privileged?

VII. What conditions are required for obtaining the privilege of a Gregorian Altar ad instar?

VIII. Whether a personal privilege of a Gregorian Altar ad instar is granted? And insofar as negative:

IX. What is to be said of concessions of a personal Gregorian Altar perhaps already made?

Response. To I: In the affirmative, as in the decisions of the Sacred Congregation of Indulgences, January 14, 1889.

To II: In the negative. To III: In the affirmative. To IV: In the negative. To V: In the negative; nevertheless it can laudably be read, by reason of piety toward the departed, on days on which it is lawful and fitting. To VI: In the affirmative, according to the Rescript from the audience of His Holiness, dated February 18, 1752. To VII: Henceforth Gregorian Altars are not to be granted. To VIII: In the negative. To IX: Let them be considered as mere concessions of a simply privileged personal Altar."

What of the heroic act of charity with regard to the privileged altar? A personal indult of a privileged altar on each day of the year, as also the faculty of applying to the departed all indulgences granted and to be granted for the living, has been granted for the heroic act of charity toward the souls of Purgatory. Sacred Congregation of Indulgences, Decree Urbis et Orbis, November 20, 1854.

This act consists in this: that one of Christ's faithful, either using some formula or only mentally, offers to God for the souls of Purgatory all satisfactory works which he himself will perform as long as he lives, and all indulgences which he can gain, and also all suffrages which in any way can come to him after death. Sacred Congregation of Indulgences, December 18, 1885.

But an heroic act of this kind does not prevent someone from satisfying the obligations which he has, and from offering suffrages for this or that soul. The heroic act of charity can be revoked. Sacred Congregation of Indulgences, February 20, 1907; Acta Sanctae Sedis, vol. 40, p. 370 ff. E.M.

"The privilege is not granted to the consecrated altar stone, so that any fixed altar upon which a portable stone is placed would become privileged; but it is given to a determined altar specially dedicated in honor of some Saint, so that the privilege itself inheres exclusively in the fixed altar." Sacred Congregation of Indulgences, 27 September 1843, case from Liege.

"1. Can a simply consecrated stone, which they call a portable or traveling Altar, enjoy the privilege? - 2. Is it necessary that the Altar be fixed in the strict liturgical sense [namely, made entirely of stone, whose mensa consists of only one stone immediately joined to the supports and consecrated], in order that it can be adorned with the privilege? 3. Does it suffice that it be even of wood, by no means fixed to the wall, with a stone consecrated in the middle of the mensa and specially dedicated to some Saint? - Response. To 1. Negative. - To 2. Negative. - To 3. Affirmative." Sacred Congregation of Indulgences, 15 July 1902.

For gaining the indulgence of a privileged altar, the application of the Mass is necessary, which must be a Requiem Mass when it is permitted by the rubric. Sacred Congregation of Rites, 22 July 1848, case from Belley.

"Whether a Mass celebrated at a privileged altar is privileged of itself, or whether it is necessary that either the one offering the alms or the priest intend the application of the privilege? - Response. Affirmative to the first part; negative to the second." Sacred Congregation of Indulgences, 12 March 1855, case from Verona.

"Whether the Indulgence of a privileged altar can be gained for the soul of one departed person if the respective Mass is offered not only for the departed person but at the same time also for the living? - Response. Negative; and let the Decree in a case from Squillace, given on 25 August 1897 at doubt 2, be given." Sacred Congregation of Indulgences, 23 January 1901.

"1. Can the indulgence of a privileged altar be separated from the application or fruit of the Sacrifice when the Sacrifice is to be celebrated for the departed?

"2. Can the same indulgence of a privileged altar be separated when the Sacrifice is celebrated for the living, so that the aforesaid indulgence can be applied for the departed according to the choice of the celebrant?

"3. How is the inscription which is found on some altars, of this tenor, to be understood: Privileged altar for the living and the departed?

"Response. To 1 and 2. Negative. - To 3. It is to be interpreted in such a way that even for the living, if the Sacrifice of the Mass is applied for the living at the altar in question, a plenary indulgence is understood to have been granted: for the living after the manner of jurisdiction; for the departed after the manner of suffrage." Sacred Congregation of Indulgences, 5 August 1897; M. E., vol. 12, p. 532 ff.

"Whether the privilege of an altar, whether properly so called or personal, can be applied to the souls of several departed persons in a Mass of any day [the requisite conditions being observed], just as it was expressly, but specially, declared by the Sacred Congregation on 19 May 1761 for a Mass on the day of the Commemoration of All the Faithful Departed, 2 November? - Response. Negative." Sacred Congregation of Indulgences, 29 February 1864, case from Angers.

1089. • QUESTION 1. What is the efficacy of a privileged altar?

Reply. By the Indulgence attached to a privileged altar, if the intention of the grantor and the use of the power of the keys are considered, there is to be understood a plenary Indulgence which immediately frees a soul from all the punishments of Purgatory; but if the effect of the application is considered, there is to be understood an Indulgence whose measure corresponds to the good pleasure and acceptance of divine mercy. Sacred Congregation, 28 July 1840.

QUESTION 2. Must one who celebrates at an altar privileged for every day always use black vestments on days not impeded in order to obtain the Indulgence of the privilege?

Reply. Affirmatively. Sacred Congregation of Indulgences, 11 April 1840. But one who celebrates for a deceased person gains the Indulgence of the privileged altar even though he reads the Mass of the occurring feast when the day is impeded. Sacred Congregation of Indulgences, 11 March 1851.

The privilege inheres in the altar, not in the stone, which can be substituted for another as necessity or convenience may require (Sacred Congregation, 20 March 1839); thus, if the altar is demolished, the privilege does not perish, but revives when the altar is rebuilt under the same title. Indeed, the privilege does not perish if the altar is erected under the same title but in a different place in the Church. Sacred Congregation of Indulgences, 30 August 1847.

Preliminary note. The number of indulgences is so great and the rules to be observed in gaining the individual indulgences are so manifold that it is altogether impossible to present them in a Manual of Moral Theology. Therefore works which treat professedly of indulgences must be consulted, such as, for example, Beringer-Steinen, Lepicier, Mocchegiani, and so forth. Here we briefly indicate two indulgences which frequently occur in priestly practice, namely, the indulgence at the moment of death and that of the privileged altar.

563. a) The indulgence or blessing at the moment of death.

Nature. Many confraternities grant their members a plenary indulgence at the moment of death. Similarly, many others can gain a plenary indulgence at the moment of death, for example, those who keep certain blessed Rosaries, crosses, or medals. We are not speaking here of those indulgences, but of the papal blessing at the moment of death, which the Roman Pontiff grants with a plenary indulgence.

1. According to the discipline in force, any priest who assists the sick can impart this blessing.¹⁰²

2. It cannot be given to hardened excommunicates and public sinners; it can and must, however, be given to all those who are capable of receiving sacramental absolution.¹⁰³

3. The conditions required that someone validly receive it are: a) The state of grace; and therefore at least an act of contrition must be elicited by the sinner; commonly, however, this blessing is imparted after confession and Viaticum. b) The dying person must at least mentally invoke the Most Holy Name of Jesus¹⁰⁴ and accept death from the hand of God with an equable and willing mind;¹⁰⁵ therefore the priest should prudently admonish the dying person concerning this twofold act. c) The formula prescribed by Benedict XIV must be employed under pain of nullity. Hence even those priests, for example, regulars, who follow a particular rite must employ the formula prescribed in the Roman Ritual; regulars can, however, add the name of their own founder in the Confiteor.¹⁰⁶ If the papal blessing is given after Viaticum and Extreme Unction, the Confiteor must be repeated, so that then the Confiteor is to be recited three times.¹⁰⁷ "But if the sick person is so near death that time does not permit either the making of a general confession or the recitation of the preceding prayers, let the priest immediately impart the blessing to him," beginning with the words: "Our Lord," and so forth.¹⁰⁸

4. The indulgence annexed to the papal blessing is acquired at the moment when death actually occurs, and consequently during the same illness this blessing cannot be given more than once, even if Viaticum and Extreme Unction are given several times. But if the sick person recovers and afterward, for any cause whatever, falls into a new danger of death, it is indeed lawful to repeat the papal blessing;¹⁰⁹ but this is not necessary, because the plenary indulgence is acquired, not at the time when the blessing is imparted, but at the time when death actually follows, as has been said.

¹⁰² Code of Canon Law, c. 468, § 2.

¹⁰³ Cf. Roman Ritual. This blessing can also be given to boys capable of malice, although they have not yet been admitted to First Communion.

¹⁰⁴ This is a condition sine qua non; cf. Decreta authentica Indulgentiarum, n. 237 ad 7.

¹⁰⁵ Thus the Bull Pia mater.

¹⁰⁶ Sacred Congregation of Indulgences, May 7, 1882.

¹⁰⁷ Decreta authentica Indulgentiarum, n. 286 ad 6.

¹⁰⁸ Cf. Beringer-Steinen, loc. cit. I, n. 1028.

¹⁰⁹ Thus expressly the Sacred Congregation of Indulgences (Decreta authentica Indulgentiarum, nn. 263 and 300).

564. b) The indulgence of a privileged altar.

Notion and species. A privileged altar, as we speak of it here, is nothing other than a plenary indulgence annexed to a Mass said at a certain altar or by a privileged priest.

It is distinguished, first, into a privileged altar for the living and the deceased, and a privileged altar for the deceased alone. Today a privileged altar for the living and the deceased is very rarely granted. But if the inscription "privileged altar for the living and the deceased" is found on some altar, it is to be interpreted in this way: a plenary indulgence is granted both for the living (after the manner of jurisdiction), if the sacrifice of the Mass is applied for the living at that altar, and for the deceased (after the manner of suffrage), if it is applied for them.¹¹⁰ A privileged altar for the deceased is a plenary indulgence annexed to a Mass applied for some deceased person. These privileged altars are now most frequent.¹¹¹

It is distinguished, secondly, into a local, personal, and mixed privileged altar. A local privilege is annexed to a determinate fixed altar, so that all who celebrate at it can enjoy this privilege. A personal privilege is granted, not to some determinate altar, but to the priest himself, so that, celebrating Mass at any altar whatever, he may apply a plenary indulgence for the deceased person for whom he applies the Mass. All priests, for example, who have made the "heroic act of charity" enjoy a privilege of this kind.¹¹² A mixed privileged altar is called one which is partly local and partly personal; for example, an indult is granted that a plenary indulgence be annexed to Masses which are celebrated in this church for deceased members of such a confraternity.¹¹³

¹¹⁰ Sacred Congregation of Indulgences, August 25, 1897.

¹¹¹ Cf. Code of Canon Law, cc. 916 and 917.

¹¹² Sacred Congregation of Indulgences, September 30, 1852.

¹¹³ Sometimes altars are granted after the manner of the altar of St. Gregory, which also have certain graces. We are not speaking of these here. Cf. Beringer-Steinen I, n. 975.

565. Conditions required for a privileged altar.

1. A local privileged altar must be fixed and not portable. In the matter of indulgences, however, all those conditions which are necessary for a fixed altar in the liturgical sense are not required for a fixed altar. For a privileged altar it suffices that it be in some manner stable and dedicated to some saint, containing a consecrated portable altar in the middle. Therefore it is not required that it be consecrated and that its table consist of one whole stone.¹¹⁴ Sometimes by a special indult it is granted that even a portable altar be privileged.¹¹⁵ Nothing prevents a personal privileged altar from being portable.

2. The plenary indulgence is not acquired: a) unless the Mass and the indulgence are applied for the same deceased person. Therefore the application of the Mass and the plenary indulgence cannot be separated from one another, so that the Mass is applied for A and the indulgence bestowed upon B;¹¹⁶ b) unless it is applied to one soul, although the Mass is applied for many.¹¹⁷ This holds also if, on the Commemoration of All the Faithful Departed, a priest applies the Mass for all the souls in purgatory; and therefore it is to be counseled that the celebrating priest then designate in some manner the soul to whom he wishes to apply the indulgence, for example, to the most abandoned soul, or to the soul which God wishes to liberate first, and so forth; c) unless both the celebrating priest and the faithful person offering the stipend have elicited at least a virtual intention of gaining this indulgence for the deceased.¹¹⁸

3. A priest cannot accept a larger stipend for this sole reason, that he is to say the Mass at a privileged altar.¹¹⁹ If a priest obliged to say a Mass at a privileged altar has forgotten or neglected this, he has not, of itself, satisfied the obligation of justice, nor can he satisfy it by applying another plenary indulgence to the deceased for whom he ought to have celebrated at the privileged altar.¹²⁰ The reason is that other plenary indulgences do not seem to be as infallible and efficacious for the deceased as that which is joined with the sacrifice of the Mass. In practice, it is sometimes not expedient to accept Mass stipends with the strict obligation of celebrating them at a privileged altar, because it can easily happen that, for one reason or another, those Masses are not celebrated at a privileged altar. Then difficulties by no means small would arise. Indults of a privileged altar are not always of the same amplitude; therefore attention must first of all be given to the clauses added.

¹¹⁴ Sacred Congregation of Indulgences, July 18, 1902.

¹¹⁵ Sacred Congregation of Indulgences, January 13, 1841.

¹¹⁶ Sacred Congregation of Indulgences, August 25, 1897, and January 23, 1901.

¹¹⁷ Sacred Congregation of Indulgences, December 19, 1885; Sacred Penitentiary, July 6, 1917 (Acta Apost. Sed. IX, 440).

¹¹⁸ Holy Office, June 16, 1915 (Acta Apost. Sed. VII, 410).

¹¹⁹ Decreta authentica Indulgentiarum, n. 228; Code of Canon Law, c. 918, § 2.

¹²⁰ "Whether one who, for any reason whatever, does not gain the indulgence of a privileged altar can satisfy by applying another plenary indulgence to the deceased for whom he ought to have celebrated at the privileged altar? - In the negative." Thus the Sacred Congregation of Indulgences, May 2, 1852 (Decreta authentica Indulgentiarum, n. 357 ad 2). This declaration must be observed, whatever the same Congregation otherwise answered for a particular case on February 22, 1847, as it itself explained on July 24, 1885. Hence the opposite opinion no longer seems sufficiently safe in practice. Cf. St. Alphonsus (Theol. mor., l. 6, n. 329, note II, and the note added by Gaudé).

566. Note. For gaining the indulgence of a privileged altar, a Requiem Mass, or a Mass of the feria or vigil with the proper collect for the deceased, is no longer required under pain of nullity (this is nevertheless laudably done when it is lawful and fitting out of piety toward the deceased). Thus the Holy Office, February 20, 1913.¹²¹ Therefore the earlier decrees establishing the contrary have been abolished, and by any Mass whatever (the other conditions having been fulfilled) the indulgence of a privileged altar can be acquired.

¹²¹ Acta Apost. Sed. V, 122.

567. Scholion. Rules for distinguishing true indulgences from apocryphal ones. Although the Supreme Pontiffs at all times have treated the whole matter of indulgences with the greatest vigilance, nevertheless apocryphal indulgences are sometimes circulated, to the harm of the faithful and the derision of the enemies of the Church. Therefore, on August 10, 1899, Leo XIII approved nine rules prudently elaborated by the Sacred Congregation of Indulgences for distinguishing true indulgences from apocryphal ones:¹²²

Rule I. "All indulgences contained in the latest collection edited by the Sacred Congregation of Indulgences are authentic." This rule concerns the collection commonly called the Raccolta.¹²³

Rule II. "General indulgences which are not presented in the aforesaid collection, or which are said to have been granted after the collection was edited, are to be held as authentic only when the autograph document of their grant has been reviewed by the Sacred Congregation of Indulgences, to which it must be presented under pain of nullity before it is published." This rule has now been changed slightly by the Code of Canon Law, c. 920; for all indulgences, whether general or particular (provided that they do not concern only the persons of the petitioners themselves), must be reviewed by the Sacred Penitentiary, and this under pain of nullity. Indulgences and faculties granted by the Sacred Congregation for the Propagation of the Faith, however, do not need such review,¹²⁴ as was already said above under n. 549.

Rule III. "Indulgences granted 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 as authentic when they are contained in summaries reviewed and approved by the Sacred Congregation of Indulgences and printed by its authority or permission."

Rule IV. "Indulgences, whether general or particular, which are contained in books, booklets, summaries, sheets, small papers, or even printed images without the approval of the competent authority are not to be held as authentic; this approval is to be granted after diligent review and distinctly expressed."

The competent authority in general is the Sacred Penitentiary, with the following cases excepted, however, in which even the approval of the Ordinary suffices:

1. If it is a question of publishing the grant of some particular indulgence, or of publishing a summary of indulgences which has been taken from only one apostolic rescript.

2. If it is a question of a new edition of some summary already published by the authority of the Sacred Penitentiary, with the following excepted, however: a) the list of apostolic indulgences; b) any translation of the complete collection of the Raccolta. In these two cases the permission of the Sacred Penitentiary is always required.

3. If it is a question of publishing a summary of those confraternities which either have been committed to some religious institute or are aggregated to an archconfraternity; for then the review and approval of that bishop in whose diocese the institutes or archconfraternities have their principal seat suffices.¹²⁵

Rule V. "All indulgences of a thousand or several thousand years, at whatever time they are said to have been granted, are apocryphal or now altogether revoked."

Rule VI. "Plenary indulgences which are asserted to have been granted to those reciting only a few words are to be held suspect, with indulgences at the moment of death excepted."

The Supreme Pontiffs have been accustomed with great liberality to grant a plenary indulgence to the Christian faithful placed at the moment of death, because then a man most needs indulgences, and ordinarily time and strength for performing greater works are lacking.

Rule VII. "Indulgences are to be rejected as apocryphal when they are circulated in printed or handwritten booklets, sheets, or small papers, in which, from slight or even superstitious causes and uncertain revelations, or under illusory conditions, indulgences and graces exceeding measure and manner are promised."

An example of such a superstitious and false prayer is that prayer which is said to have been found in the tomb of Our Lord Jesus Christ and once revealed to Saints Elizabeth, Mechtilde, and Bridget, and which was rejected as apocryphal by the Sacred Congregation of Indulgences on May 26, 1898.

Rule VIII. "Sheets and booklets in which liberation of one or more souls from purgatory is promised to the faithful reciting one or two prayers are to be rejected as fictitious; and the indulgences which are customarily added to the said promise are to be held as apocryphal."

Although in past centuries the Supreme Pontiffs sometimes granted an indulgence for the liberation of a certain soul, nevertheless this signifies nothing other than that a plenary indulgence was granted. The Supreme Pontiffs, however, never granted indulgences for liberating several souls from purgatory at the same time, and still less for a few short prayers.

Rule IX. "Indulgences asserted to have been granted more recently are to be held as apocryphal or at least gravely suspect if they are extended to an unusual number of years or days."

For a long time now the Church has granted partial indulgences, for example, of 30, 100, or 300 days, or of 1, 2, 3, 7 years, and so forth; but it is altogether foreign to the practice of the Holy See to grant, for example, an indulgence of 1,080 days, as was read to be annexed to a certain medal. Therefore the Sacred Congregation of Indulgences declared this indulgence apocryphal on February 23, 1856.¹²⁶ In our times, certain persons, led by bad zeal, calculate together all the indulgences granted to some prayer or confraternity, so that, this calculation having been made, at once a thousand or several thousand days and years of indulgence result. This manner of acting is to be reproved; for it often arises from an insane rivalry wishing thus to show that the indulgences granted to some confraternity are greater than those which have been granted to similar confraternities. It is to be desired that bishops by no means permit sheets or booklets of this kind to be printed, although the calculation may appear to correspond to the truth in every respect.¹²⁷

¹²² Cf. Analecta eccl. VII (1899), 494 ff., and the commentaries added there.

¹²³ Cf. above, n. 557.

¹²⁴ Holy Office, July 13, 1910 (Acta Apost. Sed. II, 575).

¹²⁵ Decreta authentica Congregationis Indulgentiarum, n. 388.

¹²⁶ Decreta authentica Indulgentiarum, n. 370.

¹²⁷ Thus Beringer-Steinen rightly says, loc. cit. I, n. 221, explaining this ninth rule.

In these words the S. C. OF INDULGENCES, July 28, 1840,¹⁰ declares the efficacy of this privilege:

1743. "By the Indulgence annexed to a PRIVILEGED ALTAR, if the mind of the one granting and the use of the power of the keys are considered, there is to be understood a plenary indulgence, which immediately frees the soul from all punishments of Purgatory; but if the effect of the application is considered, there is to be understood an indulgence whose measure corresponds to the good pleasure and acceptance of the divine mercy." - But if celebration is made for several deceased persons, the indulgence of the altar is limited to one of them, except on the day of the Commemoration of All the Dead, from the decision of the S. C. of Indulgences, June 19, 1880, in Romana, to the 2nd,¹¹ and February 29, 1864, in Andegaven.¹²

The Privilege can be LOCAL or real, when namely it is attached to the altar itself; or PERSONAL, when it is granted to the priest himself, wherever he is going to celebrate.

I. The LOCAL Privilege is generally subject to these rules:

1. The altar must be fixed, unless a portable one is permitted in the Indult. But fixed is here understood not in the liturgical sense, but as that which is stable and immovable, although not consecrated, and in the middle of which a consecrated stone, even removable, has been placed. Thus the S. C. of Indulgences, March 20, 1846, in Mechlinien.¹³

2. The privilege inheres in the altar erected in honor of some Saint or Mystery, but not in the stone. - Hence, the privilege remains: if, in a fixed altar, another likewise consecrated stone is substituted for the consecrated stone (S. C. Indulg., December 15, 1841, in Mechlinien., to the 3rd);¹⁴ likewise, if the privileged altar under the same title is built again in another place of the church, or in a destroyed church, but rebuilt in the same place (S. C. Indulg., September 16, 1723, in Murana).¹⁵

3. Perpetual burdens and foundations cannot be received for privileged altars. S. C. Indulg., November 16, 1711, in Panormitana.¹⁶

Note. On the day of the Commemoration of all the dead, all altars are privileged (S. C. Indulg., May 19, 1761).¹⁷ The same must be said of the day of exposition of the Most Holy Sacrament for the Forty Hours (Thus Pius VII, through a special Rescript given on May 12, 1807).¹⁸ Yet this must be understood of the prayer of the Forty Hours properly so called, and instituted in all things according to the Instruction of Clement XI, January 21, 1705, and according to the Constitution Accepimus of Benedict XIV, April 16, 1746.

II. The PERSONAL Privilege is granted for a time, or in perpetuity; for all days, or for some days in the week. - Such an Indult does not necessarily have to be exhibited to the Ordinary, unless otherwise disposed in the concession (S. C. Ind., February 5, 1851).¹⁹

But the time of the Privilege begins to run, not from the day of publication or use, but from the day of concession (May 18, 1711).²⁰ "The time (however) set for confirmation of the privilege, in remote regions, is to be computed not from the day of the Date, but from the day of presentation of the Brief to the Ordinary" (February 4, 1736).²¹ - A priest who enjoys the personal privilege of an altar, if he has been aggregated to some Congregation which also enjoys the said privilege, can use this other privilege, provided that in the Indult it is not expressly disposed otherwise.²² It must also be noted that a priest who has made the heroic act, that is, the cession of all satisfactions for the dead, daily enjoys a personal privilege (Pius IX, September 3, 1852).²³

IT IS ASKED. What things must be OBSERVED in the celebration of Mass, so that someone may enjoy the privilege, whether LOCAL or PERSONAL?

Resp. 1. The Mass of Requiem must be said (and indeed in black vestments, or for a reasonable cause violet), as often as it is permitted by the Rubrics; otherwise, the indulgence is not conceded. - Except if another Mass, for example of the Feria, of a semidouble Feast, or even a votive Mass, is celebrated by reason of the exposition of the Most Holy Sacrament, the Station of the church, or some solemnity. Thus the S. C. of Indulgences, April 11, 1864.²⁴ But on impeded days, it suffices to celebrate the Mass of the current Feast.

2. He who has a PERSONAL privilege for three or four Masses in individual weeks must celebrate on non-impeded days, or defer to non-impeded days, insofar as they occur in the same week (S. C. Indulg., April 11, 1840, and February 22, 1847).²⁵

3. A Mass celebrated at a PRIVILEGED ALTAR is privileged, even if neither the one offering the alms nor the priest celebrating intended to apply the privilege. S. C. Indulg., March 12, 1855, in Veronen.²⁶ Nor does the state of grace seem to be required in the celebrant, because the efficacy of the privilege does not rest on the personal dispositions of the priest, but arises from the suffrage of the Church.²⁷

4. He who, on permitted days, did not celebrate in vestments of black color, at a privileged altar, for acquiring the plenary Indulgence, and did this in good faith, to what is he bound? - Resp. "If he was bound by agreement to celebrate Mass at a privileged altar, he must gain the plenary indulgence for those deceased persons to whom he applied the fruit of the Mass, as often as on non-impeded days he did not use vestments of black color."²⁸ S. C. OF INDULGENCES, February 22, 1847 (cf. n. 1616).

Note. The Sacrifice and the indulgence of the privileged altar cannot be DIVIDED, but each must be applied for the same deceased person: 1. when in the Indult it is read: "he who shall have said Mass for a deceased person at such an altar, frees his soul" (or for deceased persons); 2. when the founder, or one expending the stipend, imposes the burden of celebrating at a privileged altar. - Otherwise, in other cases.²⁹

1796. Questions. - Quaer. 1° What is the privilege of the altar?

Resp. It is called that by force of which, from Pontifical indult, through the celebration of Mass a plenary Indulgence applicable only to the dead is granted.

It is said: only to the dead; for privileged altars even for the living are rare.⁷

Quaer. 2° How many kinds of privileged altar are distinguished?

Resp. Twofold; namely local, or real, if it is annexed to an altar designated for this; personal, if it is granted to some person.⁸

1797. - Quaer. 3° What things are special to a local privileged altar?

Resp. They are nearly these:

1° If in the Pontifical concession no altar is designated, one must be designated by the respective Ordinary,¹ or by the Prelate endowed with jurisdiction in that place.² - But the Ordinary, from the concession of Benedict XIII, July 20, 1724, once for always, can designate in each patriarchal, metropolitan, and cathedral church one perpetual daily privileged altar.³ - Likewise Clement XIII⁴ willed all and individual parish churches of the whole world to be decorated with this same privilege, and indeed daily, but to last only for seven years, the Bishops however recurring to the Holy See for this grace both the first time and after the seven years have elapsed. - The faculty granted to our Bishops, see p. LXXIII. n. 8.

2° The altar to be designated must be fixed, unless in the indult it is permitted that even a portable one be designated.⁵ - But fixed is understood here not in the liturgical sense, but that it be stable and immovable, although not consecrated, and that in its middle a consecrated stone, even removable, be placed. But a privileged altar, rebuilt again (even in a destroyed church, but rebuilt in the same place), does not need a new privilege, provided it is constructed under the same title or invocation.⁶

3° Outside the case of a special indult, only one altar in each church can be declared privileged; and at least if the second altar appears to have been granted under the same view as the first, and no mention of the first has been made even in the supplication, the indult, as we think (for the Decree of June 14, 1845, seems opposed only in appearance), is always to be understood with the clause: "provided there is not another privileged altar in the same church."⁷ Yet this clause, at least if there is question of a privilege granted indefinitely for all, does not touch privileged altars granted for a certain company of persons, e.g., for a confraternity.

4° "The transfer of the privilege to a different altar requires the intervention of the Holy See."¹

5° The aggregation of a church, as regards privileges and spiritual favors, to another church does not comprehend privileges of the altar. - Cf. n. 1790. a).

6° In order that the Indulgence be acquired, intention is not required, either on the part of the one celebrating on the privileged altar, or on the part of the one offering the honorarium. S. C. Ind., March 12, 1835.² Cf. n. 1779. q. 15°.

7° Perpetual burdens and foundations cannot be received for privileged altars. S. C. Indulg., December 14, 1711.³

1798. - Quaer. 4° What things are common to a local and a personal privileged altar?

Resp. 1° Either can be perpetual or temporal; - daily or restricted to certain days in the week.

2° Either has the same efficacy. - But S. C. Ind., July 28, 1840,⁴ declares the efficacy of the privilege in these words: "By the Indulgence annexed to a privileged altar, if the mind of the one granting and the use of the power of the keys be considered, there is to be understood a plenary Indulgence which would immediately free the soul from all the penalties of purgatory; but if the effect of application be considered, there is to be understood an Indulgence whose measure corresponds to the good pleasure and acceptance of divine mercy."

3° Neither privilege can be applied to several souls of the dead. Thus the last declaration of S. C. Ind., June 19, 1880.⁵

4° Neither privilege benefits the dead if, as often as the liturgical rules permit it, you do not celebrate a Mass of Requiem, and indeed in black vestments, or from reasonable cause (see n. 1296. q. 10°) in violet ones. I said: as often as the rules, etc., i.e., as often as there is not an obstacle either from the rubric, or from a particular disposition, e.g., by reason of exposition of the Most Holy Sacrament when the prayer is for a public cause, or some solemnity. - But he who has the personal privilege for four Masses in each week ought to celebrate the Mass of Requiem on days not impeded, or defer it to days not impeded, insofar as they occur in the same week.¹

5° A greater stipend cannot be accepted for the application of a Mass with the privilege of the altar; for this would be simoniacal.²

6° Whether the state of grace is required in the priest, so that the privilege of the altar be gained, is controverted.³

7° Concerning the obligation of the priest of applying the privilege, see n. 1325. q. 14°. q. 15°. - But whether the decree of S. C. Ind., February 16, 1852,³ abrogates the decree of the same S. Congregation of February 22, 1847,⁴ or derogates from it in some point, is doubtful to us; therefore, until the matter becomes clearer, we adhere to the opinion of St. Alphonsus, which we reported at n. 1325. q. 14°.

Quaer. 5° When is the privilege of the altar acquired without some special concession?

Resp. 1° At the time of the Prayer of Forty Hours, all the altars of any church in which that prayer is held are privileged.⁵

2° On the second day of November, Masses enjoy the privilege, as if they were celebrated on a privileged altar.⁶

3° A priest who has made the oblation concerning which in n. 1779. q. 6°. R. 1° enjoys the indult of a daily personal privileged altar.⁷

Note. - The personal privilege of the altar which through our Bishops can and is accustomed to be communicated to priests of their dioceses, see p. LXXI. n. 20.

676. The indulgence of a privileged altar. - Thus is called an altar to which a plenary indulgence for the dead has been annexed, the due conditions having been fulfilled. This privilege can be local, if it is annexed to the altar itself, which must be firm or fixed (n. 389); or personal, if it has been granted to the priest himself celebrating anywhere; or mixed, if it is annexed to Masses celebrated at such an altar and by such a priest, for example a confrater or tertiary.

By common law: 1) by local privilege, Bishops and other Ordinaries can designate one altar as a daily perpetual privileged altar in their churches, as was noted above n. 673, I, b), from can. 916.

2. On the day of the commemoration of all the faithful departed, all Masses enjoy the privilege as if they had been celebrated at a privileged altar (can. 917, § 1); likewise during its octave, but only for the soul to whom the Mass is applied (S. Poen., Oct. 31, 1934).

3. All altars of a church during those days on which the supplication of the Forty Hours is held in it are privileged (can. 917, § 2).

4. By personal privilege, which can also be obtained by special concession of the Holy See, Cardinals, bishops even titular, vicars and prefects apostolic enjoy it by common law.

It should be noted: a) That to indicate a privileged altar, nothing else is to be inscribed except: privileged altar, perpetual or for a time, daily or not, according to the words of the concession (can. 918, § 1), namely, with every other mention omitted, such as concerning its infallible efficacy for liberating a determined soul of purgatory.

b) For Masses to be celebrated at a privileged altar, under the pretext of the privilege, a greater Mass alms cannot be demanded (can. 918, § 2); this would be simony.

Concerning the conditions to be fulfilled, it is necessary to observe: 1) that the plenary indulgence can be applied to one only; - 2) that the Mass must be applied exclusively for the dead, otherwise the indulgence is not applied; - 3) that the indulgence, unless the indult permits the division of the sacrifice and the indulgence, can be applied only to the dead person for whom the Mass is offered; hence if it is offered for one, no intention of applying the indulgence is required, but by that very fact it is applied; on the contrary, if the Mass is celebrated for several, the one to whom he wills the indulgence to be applied must be determined beforehand by the celebrant (S. Poen., July 6, 1917); - 4) that it is no longer required that the Mass be said of requiem, even on days not impeded (S. Off., Feb. 20, 1913); - 5) in the case in which by special indult an altar is privileged for the living and the dead, an indulgence is granted for the living if the Mass is applied for the living; but for the dead if the Mass is applied for them (S. C. Indg., Aug. 25, 1897).

Concerning the obligation undertaken of celebrating Mass at a privileged altar, it was said above, n. 378, 4.

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.

Question 1. What are the conditions for gaining these Indulgences?

Resp. They are the following: 1°. That the faithful of Christ carry some one of the stated objects on their own person.

2°. But if this is in no way done, it is required that they keep it in their own room, or another decent place of their habitation, and before it devoutly recite the prescribed prayers.

3°. Images engraved by printing, painted images, and likewise crosses, crucifixes, small statues, and medals made of tin, lead, or other fragile or consumable material are excluded from the concession of the apostolic blessing.¹

4°. Images must represent Saints who either have already been canonized in the customary form, or have been described in duly approved martyrologies. - S. Off., 5 Sept. 1914. - A. A. S., vol. 6, p. 503.

¹ Cf. Addenda, p. 1140, n. 101.

Question 2. Whether our Priests could, by delegation, concede Apostolic Indulgences?

Resp. Affirmatively, speaking generally, for to our Bishops there was conceded not only the faculty of applying these Indulgences, but also "of communicating this same faculty with presbyters functioning in the sacred ministry." - I said, speaking generally, because in fact this communication was not found in all dioceses. - Cf. now S. C. Consistorialis, 25 Apr. 1918. See Can. 349, § 1; 239, § 1, n. 6; 913, n. 1.

Question 3. How practically is the application of these Indulgences made?

Resp. Our Most Holy Lord Pius X "deigned to decree and declare:

"In blessing several similar or diverse objects of religion, which are offered joined or commingled to a priest furnished with several faculties, and to be enriched in themselves with indulgences by force of diverse faculties, one sign suffices for several blessings and attachments of indulgences. And the declaration is not extended to metallic medals to be substituted for scapulars, concerning which in the decree of the S. Office given on the day 16 December, in the year 1910." S. C. S. Off. (S. D. I.), 18 May 1914.

Many scapulars are given today, but here briefly there will be spoken only of the scapular of the Blessed Virgin Mary of Mount Carmel, which is the most ancient and more common. But for the other scapulars special treatises can be consulted.

Question 1. What are the Indulgences attached to the scapular of the Blessed Virgin Mary of Mount Carmel?

Resp. They are many, and both partial and plenary; these latter are conceded on the following days:

1°. On the day of reception of the scapular, with confession, communion, and some prayer made according to the intention of the Supreme Pontiff nevertheless supposed.

2°. On the feast day of the Blessed Virgin Mary of Mount Carmel, or on the Sunday next following, or also on any day whatever within the Octave, with the same aforesaid conditions nevertheless observed.

3°. On the day of the Immaculate Conception, Nativity, Presentation, Annunciation, Visitation, Purification, and Assumption of the Blessed Virgin Mary: likewise on the feast day of St. Joseph, St. Simon Stock [16 May], St. Anne, St. Michael, and St. Teresa: likewise on one of the fourth weekdays of any month and besides on any day whatever, once in the year. Cf. Acta S. S., vol. 19, p. 557. But to gain these indulgences, besides the aforesaid conditions, the visitation of some church of the Carmelite Order is required, and where this is lacking, of the parish church; and if not even this can be performed, the faculty of making a commutation is given to the confessor.

4°. In the article of death. - Cf. Maurel-Beringer, n. 88.

Question 2. What are the other privileges of this scapular?

Resp. Besides plenary indulgences, and not a few other partial ones, two great privileges of this scapular must be remembered, namely that of a happy death, and that which is called Sabbatine. To obtain the first privilege, which rests upon the very words of the Blessed Virgin Mary, "Dying in this, he will not suffer eternal fire," it is required that someone has been duly marked with the scapular, and die with it suspended from the neck. But to gain the other privilege, which consists in this, that someone will be freed from the penalties of Purgatory shortly, or at least on the Sabbath after death, the following conditions are required: 1°. that chastity be observed according to one's own state; 2°. that the little office of the Blessed Virgin Mary be said daily, and for those who do not know how to read, that abstinence be observed on every Wednesday and Sabbath through the year, except the case in which the Nativity of Our Lord Jesus Christ has fallen on one of these days. - Yet observe: 1°. that those who recite the Roman Breviary daily are not held to recite the little office of the Blessed Virgin Mary; 2°. that in a case of necessity a confessor, furnished with due faculty, can commute this recitation and abstinence into another pious work. - Cf. Benedict XIV, de Festis, lib. 2, cap. 6. - Maurel, n. 88.

Question 3. What are the conditions that someone may be said to be duly marked with this scapular?

Resp. On the part of the scapular it is required that it be of due material and color. On the part of the subject, that it be worn continuously and in the manner of a scapular. But on the part of the one giving it, that it be blessed and imposed by a priest having the faculty. Now:

1°. The material of this scapular is wool, and indeed woven, although some ornaments can be added.¹

2°. The color ought to be dark brown, or almost black.

3°. Continuous wearing imports that it not be deserted for a long time, or indeed for a short time but with the intention of rejecting it altogether, so that in either case someone can be said to have willed to renounce such devotion.

4°. Wearing in the manner of a scapular signifies that this is had suspended from the neck in such a way that one part is over the breast and the other between the shoulders, and therefore he would not observe this condition who carried the scapular with himself in some pocket of his garment, or somehow sewn upon the clothes.

5°. The blessing and imposition of the scapular ought to be done by a priest having the faculty, and through the prescribed formula which is had in the Roman Ritual, p. 476. Our Bishops were able to communicate the faculty of erecting the Confraternity of the Blessed Virgin Mary of Mount Carmel, as is clear from the Extraordinary Faculties T. n. 21, in which is contained the faculty of enrolling the faithful in those Confraternities, of blessing and imposing the scapulars of the same. Thus S. Off., 11 May 1898.

¹ Cf. Addenda, p. 1153, n. 130.

It is helpful here to report the following responses of the S. Congregation of Indulgences:

I. "Whether one and the same scapular, once blessed, can validly be imposed upon several in turn, only the formula of reception or imposition being repeated over each?

II. Whether the formula of this kind accustomed to be employed in the act of imposition of scapulars is essential, so that someone is judged duly to have received the scapular and has the right to the Indulgences conceded to those bearing it; or whether, without loss of the Indulgences, it can be omitted, especially in sickness or another urgent case?

To I. Affirmatively; yet in such a way that the first Scapular, which the one enrolled ought thereafter to put on, be blessed.

To II. Both as regards the first and as regards the second part, the words which are substantial are to be pronounced, according to the form of the Decree of this S. Congregation of the day 24 August 1844, which has itself thus: - Urbis - Whether the enrollment of the Faithful in the Confraternity of the Blessed Virgin of Mount Carmel is valid, which is made indeed by priests having the faculty, yet the form described in the Ritual and Breviary of the Order of Carmelites not having been observed? - The Sacred Congregation responded: Affirmatively, provided priests having the faculty are not deficient in substantial things, namely in the Blessing and imposition of the habit, and in reception into the Confraternity." Thus declared the S. C. on the day 24 Aug. 1844.

By the general twofold Decree of the S. Office, 16 Dec. 1910 and 5 June 1913: 1. To all the faithful duly enrolled, or to be enrolled, in one or several approved scapulars (except those proper to Third Orders), it is permitted hereafter to wear decently upon their own person one single medal of metal in place of the same, whether one or several; 2. By carrying this thus, they can gain all spiritual favors, with the proper laws of each being observed, and all indulgences attached to each; 3. This medal ought to bear on one side the image of the Most Holy Our Lord Jesus Christ showing his Most Sacred Heart, on the other, that of the Blessed Virgin Mary; 4. This medal must be blessed with as many distinct blessings as there are scapulars regularly imposed for which, according to the pleasure of those asking, it is to suffice; 5. The several blessings can be given by one sign of the cross: for example, one for the scapular of the Blessed Virgin Mary of Mount Carmel, another for the second approved scapular, etc., or according to the order in which one was enrolled in the diverse scapulars; 6. These blessings ought to be made by a priest powerful with the ordinary or delegated faculty of blessing the respective scapulars; they are licitly made by such a privileged priest distinct from the one enrolling; 7. A priest powerful with the faculty of imposing scapulars can, by one sign of the cross for each scapular, publicly bless all the Most Holy Medals which the faithful have in the Church or in some convent, although these Medals are not seen nor known individually; 8. The blessing can be imparted to Most Holy Medals for persons not yet enrolled by imposition, but to be enrolled afterward or later; but the medals will finally enjoy the favors of the scapulars when the persons shall have been enrolled through regular imposition, and therefore it is not necessary that the persons already be enrolled before the Most Holy Medals can be blessed for them; 9. Many medals can be blessed, which afterward are to be distributed to any persons whatever, of whom some are already inscribed in the scapulars, and others not enrolled; 10. The faithful are held to wear the medal either at the neck or otherwise, yet decently, upon their own person; Hilgers is of the opinion that if someone has the medal attached to the prayer-beads or rosary which he continually carries with himself, it does not seem necessary at night to wear it around the neck or in another way upon the person, but it suffices if he leaves it in the clothes near himself; but others speak more strictly, although these also say that attention should not be paid to a brief interruption; 11. Each medal must be blessed; but, on the contrary, not the scapular, for when someone already duly enrolled in the Confraternity has lost the scapular or lays aside one worn out, the new scapular does not need a new blessing. Nevertheless Pius X vehemently desired that the faithful continue to carry scapulars in the same way as they had been accustomed until now.

Pius X benignly conceded that all soldiers from the land and maritime forces constituted under arms could, at their pleasure, legitimately at any time be enrolled in sacred scapulars, and remain definitively enrolled in them, and gain the attached indulgences and graces, on this condition only, that they carry the metallic medal prescribed by decree of the supreme S. Congregation of the S. Office of the day 16 December 1910 and duly blessed, nor nevertheless be held first by the law of receiving the cloth scapulars, as is proper: indeed, during the present war Benedict XV granted to every priest the faculty of enriching medals with the several blessings of scapulars for the utility of soldiers. S. Off., 10 Nov. 1914.

According to Benedict XIV, that pious exercise which is commonly called the Way of the Cross is to be numbered among the principal acts of piety to be performed by the faithful, both because it is excellent in itself, and because it has been enriched with many indulgences. The origin of this pious exercise was the very devotion of the faithful visiting those holy places which have been marked by the Passion of Our Lord Jesus Christ; for to these the Church had conceded many indulgences, and in the course of time extended them also to those who would recollect with pious meditation certain imitations of those places. Therefore we know that several indulgences have been attached to the pious exercise of the Way of the Cross, but it is difficult, indeed even prohibited, to enumerate them. - Cf. Maurel-Beringer, n. 60.

Question 1. What is required for the canonical or valid erection of the Way of the Cross to be made by a priest?

Resp. Before the erection of the Way of the Cross the following formalities are required for validity: 1. A written faculty given by competent authority to the priest who is to erect the Way of the Cross; 2. Before each erection, permission of the Ordinary given in writing, Decr. Auth. n. 445 ad 3; 3. Consent of the Parish Priest given in writing, if the erection is made in places which are subject to the jurisdiction of the Parish Priest; 4. Consent given in writing of the Superior of the monastery or church in which the Way of the Cross is to be erected. Acta S. Sedis, v. 25, 317 ad 9, ad 10 and ad 11. - Cf. Beringer, Die Ablässe, pp. 278 and following. Certainly the license of the Bishop is not required for those places which are exempt from his jurisdiction.

Question 2. What does the clause "in places . . . in which there are no Franciscan Fathers" import?

Resp. "By places in which the Order of Friars Minor Observant of St. Francis of Assisi does not exist is to be understood a city, town, village, with their respective suburbs, and the places adjacent to them. In cities and generally places in which two dioceses have been constituted, those faculties which are proper to certain Orders, and which were conceded by special indult with the clause: 'provided that in the said place no convent of the same Orders is found,' can be exercised in that part of the city or place in which no convent of the said Orders is present, but is present in another." S. C. Indulg., 28 Aug. 1903.

Question 3. What are the other conditions required for a valid erection?

Resp. Besides the mentioned delegation it is required: 1°. that the Crosses be wooden, and 2°. that the Stations be somewhat distant from one another. But because the indulgences are properly attached to the Crosses, these can be transferred to other Images without detriment to the indulgences. - Cf. Acta S. Sedis, vol. 11, p. 401.

Question 4. What are the conditions required on the part of the faithful?

Resp. It is required: 1°. that the faithful go around the Stations without moral interruption, and 2°. that they meditate somewhat on the Passion of Our Lord Jesus Christ according to the capacity of each one. Now in the public exercise of the Way of the Cross the faithful can retain their place, and it suffices that only the priest with the Ministers go around. Besides, also in the private exercise the manner of going around must be understood according to the circumstances of places and persons. But moral interruption imports turning aside to foreign acts, and therefore to perform confession or receive communion while this pious exercise is being done is not morally to interrupt it. - Cf. Prinzivalli, nn. DVII, CCXXXVI, DC, LXXVI, and CCXLIX.

Question 5. Whether someone can gain the Indulgences of the Way of the Cross several times in a day?

Resp. The authors who have written concerning this matter up to now affirm it. Nevertheless, to the Bishop of Périgueux recently it was responded thus by the S. C. of Indulgences, 10 Sept. 1883: "From the documents it is not established that the Indulgences conceded for the pious exercise of the Way of the Cross are gained as often as the aforesaid pious exercise is repeated." - Cf. Nouvelle Revue Théologique, vol. 15, pp. 473 and following.

The indulgence of a privileged altar is a plenary indulgence applicable to the dead, and gainable through the celebration of Mass with the intention of liberating some soul in particular. - The privilege of an altar is twofold, namely real, if the indulgence is attached to the altar itself, and personal, if it is conceded to the person.

§ 1. That it may be indicated that an altar is privileged, nothing else is to be inscribed except: privileged altar, perpetual or for a time, daily or not, according to the words of the concession.

§ 2. For Masses to be celebrated at a privileged altar, under pretext of the privilege, a greater Mass alms cannot be exacted (Can. 918).

Question 1. How great and what kind is the efficacy of this privilege?

Resp. This efficacy the S. Congregation of Indulgences thus declared on the day 28 July 1840: "By the indulgence attached to a privileged altar, if the mind of the one conceding and the use of the power of the keys is considered, there is to be understood a plenary indulgence which immediately liberates the soul from all penalties of Purgatory; but if the effect of application is considered, there is to be understood an indulgence whose measure corresponds to the good pleasure and acceptance of divine mercy."

Question 2. Whether this Indulgence can profit several souls of the dead?

Resp. Negatively, as is established both from various declarations of the S. C. of Indulgences and because this indulgence can be applied only to that soul for which the Mass is said. This rule, namely that the indulgence of a privileged altar is applicable to one soul only, is valid even in the case of a Mass celebrated for several deceased persons. S. C. Indulgent., 29 Feb. 1864; 19 June 1880; 19 Dec. 1885. Nor is the day of the commemoration of all the dead excepted, on which all altars enjoy this privilege. - Cf. Beringer, Die Ablässe, p. 449 and following. - Acta S. Sedis, vol. 13, p. 139. When someone says Mass for several or all the dead, it is best to determine the soul to whom he wishes to apply the indulgence.

§ 2. All altars of the church through those days on which the supplication of the Forty Hours is performed in it are privileged (Can. 917).

Question 3. Whether for gaining this Indulgence it is required that a Mass of Requiem, or of the Feria or Vigil with the proper prayer of the deceased, be celebrated?

Resp. Negatively; thus the S. Office responded on 20 Feb. 1913: "For gaining the indulgence of a privileged altar, as they call it, it is no longer required in the future under penalty of nullity that a Mass of Requiem, or of the feria or vigil with the proper prayer of the deceased, be celebrated: Yet this is laudably done, when it is permitted and fitting, for the sake of piety toward the deceased."

Question 4. Whether Bishops have the faculty of conceding the Privilege of an Altar?

Resp. Affirmatively, and indeed both personal and real.

Bishops, Abbots or Prelates nullius, Vicars and Prefects Apostolic, and major Superiors of an exempt clerical religion, can designate and declare one privileged daily perpetual altar, provided that 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 the same (Can. 916).

Note. - A priest who has made the HEROIC ACT, or oblation of all his satisfactions in favor of the souls which are in Purgatory, enjoys by the fact itself the personal privilege of the altar. - Cf. Prinzivalli, n. DCXLIII. Acta S. Sedis, vol. 18, pp. 337 and following.

The heroic act of charity toward souls detained in Purgatory consists in this, that a faithful Christian, whether by some formula being used or even only mentally, offers to God Almighty, for the souls of Purgatory, all satisfactory works which he himself, as long as he shall live, will perform, and also all suffrages which after death could in any way come to him. Many faithful Christians most devoted to the Blessed Virgin Mary . . . have been accustomed somehow to deposit satisfactory works and suffrages of this kind into the hands of the Blessed Virgin, to be distributed by Her according to Her merciful good pleasure in favor of the souls of Purgatory. This act has been enriched by the Supreme Pontiffs with manifold favor. Among the satisfactory works offered in this act are comprehended indulgences applicable to the dead. This oblation is not satisfied by those who reserve to themselves indulgences conceded for the living; but these indulgences are to be applied to the dead according to the Indult conceded to those emitting this act. That deposition of satisfactions into the hands of the Virgin Mary is not an integral or prescribed part of the heroic act, but is a pious accessory devotion to the act, to be commended to the faithful. The plenary indulgence of a personal privileged altar must be applied by the priest who emitted the act to the soul for whom he celebrates Mass; for in this manner the privilege of the altar is conceded by the Supreme Pontiff.

But any faithful person can revoke the heroic act as it shall please him. S. C. Indulg., 19 Dec. 1885; 20 Feb. 1907.¹

¹ Cf. Addenda, p. 1092, n. 23.

By various titles the faithful can obtain a plenary indulgence in the article of death. Those have a right to it who often in life and also in the hour of death invoke the Most Holy name; who often have poured forth the prayer Angele Dei; who often in life make acts of Faith, Hope, and Charity; who keep with themselves some one of the objects which are enriched with Apostolic Indulgences; who are joined to certain Confraternities; in these cases the indulgence enters of itself. Generally the conditions are: communion or at least an act of contrition, invocation of the Most Holy name made by mouth, or, if it cannot be done by mouth, by heart, and acceptance of death from the hand of God. To the recitation of the following Prayer Pius X attached a plenary indulgence, 9 Mar. 1904: "O Lord my God, from this moment now, whatever kind of death, as it shall please Thee, with all its anxieties, penalties, and sorrows, I receive from thy hand with an equal and willing mind." The same His Holiness conceded that all the faithful who, on a day to be chosen by them, duly cleansed by sacramental confession and refreshed by the sacred Synaxis, with a true affection of charity toward God, have brought forth the aforesaid act, can gain a plenary indulgence in the very article of death.

§ 2. To the Parish Priest or another priest who assists the infirm there is the faculty of conceding to them the apostolic blessing with plenary indulgence in the article of death, according to the form handed down by approved liturgical books; let him not omit to impart this blessing (Can. 468).

Now, with relation to the conditions of gaining this indulgence, and the manner of imparting it, there exist several decrees of the S. C. of Indulgences, of the principal of which this is the summary:

1°. A priest does not validly confer this indulgence if the formula prescribed by the Supreme Pontiff is omitted, nor does the lack of the book excuse him. - 5 Feb. 1841.

2°. The infirm person cannot in the same article of death gain this indulgence several times, given by several priests having the faculty of imparting it. - Ibid.

3°. This indulgence cannot be imparted several times during the same infirmity, even if long-lasting. - 12 March 1855.

4°. The Blessing must be conferred only once in the same state of illness. - 20 Sept. 1775.

5°. But it can be repeated if the infirm person has recovered, and then, from whatever cause, falls into a new danger of death. - 12 Feb. 1842.

6°. Of itself it is not to be repeated because perhaps Extreme Unction must be repeated. - 20 June 1836.

7°. The indulgence is received, that is, the gain of the indulgence properly is had, only in the true article of death. - 23 Apr. 1615.

8°. It is valid, although the Blessing was conferred on an infirm person existing in the state of mortal sin. - 20 June 1836.

9°. It is also valid, and the Blessing is not to be repeated, if the sick person after its reception has fallen into sin. - Ibid.

10°. Both validly and licitly it is conceded to those who, even culpably, have not been refreshed by the sacraments from the beginning of the illness, and suddenly are inclining toward destruction. - 20 Sept. 1775. - Cf. Lehmkuhl, n. 564. - Irish Ecclesiastical Record, Sept. and Nov. 1883; and Feb. 1884. - The Pastor, vol. 3, pp. 279 and following; and vol. 4, pp. 209 and following.

11°. It is also required that the dying person invoke the Most Holy Name of Jesus by mouth, or, if this cannot be done, at least by heart (S. C. Indul., 22 Sept. 1892), and receive death from the hand of the Lord with an equal and willing mind. - Cf. Beringer, Die Ablässe, p. 486.

12°. The Sacred Congregation of Indulgences on 23 Jan. 1901 responded that a dying person can gain the plenary indulgence conceded for the article of death only once, that is, in the true article of death, even if he has a right to it by various titles.

13°. Those condemned to death who duly prepare themselves for dying are sharers of this grace.

Case.—Father Christopher is asked to say thirty Gregorian Masses for a deceased person. Some of these Masses he says himself; but falling ill, he has the remainder said by another priest in a neighboring town. None of these Masses were said at a Gregorian altar.

Questions.—1. What is the meaning of the Gregorian altar?

2. What is the Gregorian trentain, or thirty-day Mass?

3. Did Fr. Christopher fulfill his engagement?

Solution.—1. It is a privileged altar; that means to say, that any Mass offered on that altar for a certain soul detained in purgatory will obtain the deliverance of that soul, not by reason of justice, but because of the mercy and liberality of God who accepts the vicarious satisfaction. The Congregation of Indulgences gave the following reply on July 28th, 1840, to the above question: By the indulgence attached to a privileged altar, if the intention of the grantor and the exercise of the power of the keys are considered, a plenary indulgence is to be understood, which would immediately free the soul from all the punishments of purgatory; but if the effect of the application is considered, an indulgence is to be understood whose measure corresponds to the good pleasure and acceptance of divine mercy. The good work or indulgence offered in behalf of the deceased is offered per modum suffragii, but it has back of it the intercession of the Church. It is the belief of the Church that God will not turn a deaf ear to the intercession of the Spouse of Christ. The Altar of St. Gregory, which is the Altar used by the holy Pontiff, is in the chapel of the Church of St. Gregory at Rome, on the Caelian hill. The saint during life had a great devotion to the Holy Souls, and there is a widespread belief that he obtained from God the favor of liberating by his intercession any soul for whom he prayed. After his death the faithful adopted the custom of having Masses said on his altar, piously trusting to his intercession for the efficacy of their prayers. In 1884 the Congregation of Indulgences declared that this was a pious custom and one which met with the approval of the Church. In due time the Holy See constituted the Altar of St. Gregory a privileged one. Since then the Supreme Pontiff has designated other altars throughout the world and has annexed to them the indulgences granted to the Altar of St. Gregory at Rome, at the same time placing them under the special intercessory power of that great saint. These are the Gregorian ad instar altars. Hence, Masses said on these altars for a soul in purgatory will be offered with all the intercessory power of the Church and the saint for the immediate deliverance of said soul. It is confidently believed that God in His mercy will grant the petition thus made.

2. The Congregation of Indulgences has likewise approved the tricenarium Gregorianum or thirty-day Mass, that is Mass offered for thirty consecutive days but not necessarily on the same altar, or by the same priest, for a definite deceased person. These Masses are not privileged. This is a long-standing custom with the faithful, who, relying upon the practice and the intercession of St. Gregory, hope that the sacrifice offered as a suffragium under these auspices will bring more certain and more abundant fruit to the soul detained in purgatory.

Theologians hold that the continuity of the Gregorian trentain is not interrupted when the thirty successive days include the last three days of Holy Week. “It is not credible that God would not accept them as continuous while so pious a custom of His spouse, the Church, is observed.” (Tamburini.)

3. Since Father Christopher had not promised to celebrate at a privileged altar, he fulfilled his obligations by having the Masses offered on thirty consecutive days in the manner indicated. It is not necessary that the Masses be said by the same priest, or at the same altar. They may be celebrated at any altar.