The Indulgence in the Article of Death

328. On This Indulgence Itself. 1. Pious mother Church grants to the dying a plenary indulgence to be gained in the article of death, so that the faithful, after the course of mortal life, freed from the punishments of their sins, can pass immediately to eternal blessedness. This indulgence is one, nor can it be applied to the dead;¹ but there are various titles from which it can be obtained, of which four are personal, one is universal, known to all by the name of general absolution. Several titles of this kind exist, although there is only one indulgence, so that the faithful may gain it more securely and more easily, by exactly observing the conditions of at least one title.

a. There are certain prayers and pious exercises which, performed during life under the due conditions, give the faithful the right of gaining a plenary indulgence at death. Thus those who often in life recite the well-known little prayer Angele Dei, or who frequently in life elicit acts of the theological virtues, can gain a plenary indulgence in the article of death.

b. Some sacred things (crosses, medals, rosaries, etc.) have been enriched with indulgences which are called papal; but one who possesses such a sacred thing and keeps it with himself at death gains a plenary indulgence in the article of death.

c. Members of almost all confraternities, and in like manner those who wear some scapular approved by the Church, gain the indulgence in the article of death.

d. The apostolic or papal blessing in the article of death is a special privilege by which the supreme pontiff grants a plenary indulgence for the article of death either to determined persons or to their blood-relatives.

e. To these is added the papal blessing which is carried about under the name of General Absolution and is not to be confused with the preceding. Namely Benedict XIV, through the bull Pia Mater (5 April 1747), grants to all bishops of the world requesting it the faculty of applying to the dying the apostolic blessing with plenary indulgence.

2. Between the personal titles and the universal title this difference intervenes: that the indulgence from a personal title can be acquired without the ministry of a priest applying it; for anyone can apply it to himself, or rather anyone gains it in the article of death without application by the very fact that he has fulfilled the conditions necessary for obtaining it, wherefore it is customarily called an indulgence given. On the other hand, the indulgence to be obtained from the Benedictine privilege must be applied through the ministry of a priest, whence it is called an indulgence to be brought.

¹ Whether he who has made the heroic act gains for himself or for the dead the indulgence granted in the article of death cannot be defined, but must be committed to divine providence. The S. C. Indl., when asked about this matter on 23 Jan. 1901, declined decision, answering: it is not to be discussed; perhaps according to his choice he can either reserve it for himself or apply it to the dead.

329. On General Absolution. 1. To whom it can be applied. This indulgence can be applied to all who, placed in danger of death, are capable of sacramental absolution: therefore a. even to those who are destitute of the senses, even if they have not received the last sacraments through their own fault; b. to children who are capable of sin, even if they have not received holy communion; c. to those condemned to death who repent of their crime, and to soldiers before battle, therefore also to those who are brought into danger of death from an external cause.¹

2. In order that a priest can validly apply this indulgence, two things are required:

a. Delegation or power of applying it. Through the Code of Canon Law this power is now conferred by the law itself upon all priests assisting the sick: "The pastor, or another priest who assists the sick, has the faculty of granting the apostolic blessing with plenary indulgence in the article of death according to the form handed down by the liturgical books."²

b. The formula prescribed by Benedict XIV, which must always be used, and this under penalty of nullity. It is found in the Roman ritual, in the breviary, in the diurnal hours, etc.

3. In order that the dying person can gain this indulgence, besides the universal conditions (intention and the state of grace) two others are required:

a. that he accept death with an equal and willing mind from the hand of God;

b. that he devoutly invoke the most holy name of Jesus with the mouth, if he can; if not, with the heart.³

4. When the apostolic blessing is to be imparted to the sick. a. In any illness connected with danger of death, even if death is not yet proximately imminent, the apostolic blessing can be given. But it is customarily given after the sacraments of penance, Eucharist, and extreme unction, although these sacraments need not precede the apostolic blessing. The dying person, however, gains the indulgence in the very article of death.⁴

b. It is not lawful to repeat the apostolic blessing in the same illness, even if in a long illness a new danger of death returns, so that extreme unction can be repeated. This holds even if the sick person received it in the state of mortal sin or destitute of the senses, or if afterward he has fallen into grave sin or has received extreme unction again.⁵ For repeated application of this indulgence is useless, because the sick person can gain it only once in the very article of death, for which an application once made suffices.⁶ Nevertheless it can be repeated if the sick person recovers and then for any cause whatever falls into a new danger of death.⁷

¹ S. C. Indl., 18 Dec. 1885.

² Cn. 468, 2.

³ S. C. Indl., 23 Sept. 1775, n. 237, and 22 Sept. 1892.

⁴ S. C. Indl., 23 Sept. 1675, n. 9.

⁵ S. C. Indl., 19 March 1855, n. 362.

⁶ S. C. Indl., 20 June 1836, n. 257.

⁷ S. C. Indl., 12 Feb. 1842, n. 300.

"... Therefore, consulting in this manner for the salvation of souls, as far as it was permitted to Us in the Lord, We have taken care to enlarge and render easier the pious custom of applying the plenary Pontifical Indulgence to the children of the Church constituted in the article of death; and, the faculty having been permitted to Venerable and Beloved Sons, Bishops and Prelates of Churches, of subdelegating other Priests for this effect, both in Cities and in Dioceses, We think that no small alleviation has been brought by Us to their anxieties and solicitudes. Nevertheless We wish it declared to them that it was not Our purpose to exempt them altogether from this office of paternal charity, of approaching by themselves miserable sick persons desiring to obtain plenary absolution in the final article, but to aid their piety opportunely, lest, while they themselves are detained by other pastoral cares, they must grieve that the faithful committed to them migrate from this life destitute of so great a spiritual benefit. But those who rejoice to exercise a pious work of this sort by themselves - which indeed We trust all will do as often as they shall not have been legitimately impeded - should remember that this must be furnished not merely toward the more noble and powerful of this age, but also toward the poor and men of lowly lot. Concerning this matter, the 28th homily of Our predecessor St. Gregory the Great on the Gospels, at chapter IV of John, There was a certain ruler, whose son was sick at Capharnaum, can usefully be read; in it he observes the wonderful and heavenly manner of acting of Our most loving Redeemer Jesus Christ, who, invited to visit the sick son of the ruler, refuses to go, but declares that He will go to the servant of the Centurion even not invited. What is this, that the ruler asks that He come to his son, and yet He refuses to come; but He is not invited to the servant of the Centurion, and yet He promises that He will go bodily? He does not deign to be present by bodily presence to the son of the ruler; He does not disdain to meet the servant of the Centurion.

And since the Roman Ritual enjoins upon Priests, who piously aid the faithful laboring in their final agony, or minister to them the Sacraments of the Church, that if the sick person can obtain a plenary Indulgence conceded by legitimate authority, they recall it to his mind and propose what things he ought to do to obtain it; but of those who have been reduced to a state of this sort, some indeed with full cognition retain the entire use of speech, while others have lost the faculty of speaking, although previously they had given indications of sincere contrition and, while still using reason, do not cease repeatedly to give it: therefore, that all the aforesaid more certainly may be able to obtain the fruit of the Indulgence, We command the aforesaid Priests that by every means they strive to excite dying faithful persons to elicit new acts of sorrow for sins committed, and to conceive most fervent affections of charity toward God; but especially to receive death itself from the hand of the Lord with an even and willing soul. For this work We especially impose and enjoin upon those constituted in an article of this sort, by which they may prepare and dispose themselves for obtaining the fruit of the plenary Indulgence." Constitution of Benedict XIV, Pia Mater. Cf. Acta S. Sed. Vol. 11, p. 405 ff.

"Lest, for the Christian faithful living in places of the Missions in whatever part of the World, and constituted in the final crisis of life, there be lacking those spiritual helps which the Catholic pious Mother Church is accustomed mercifully to impart to her children departing from this world, Our Most Holy Lord Clement XIV, Pope by divine providence, on account of the eminent charity by which he paternally embraces them, most lovingly concedes to all and singular Reverend Fathers and Lords, Patriarchs, Archbishops, Bishops, Apostolic Vicars, and also Reverend Prefects or Superiors of Missions, both of the secular clergy and of the regular, now existing in places of Missions, as above, or existing at whatever time, permanently, the faculty of imparting the Blessing with plenary Indulgence to the aforesaid faithful reduced to the final agony, with this extension also, that they can and may communicate a faculty of this sort to Priests and respectively to Missionaries subject to their jurisdiction, nevertheless only for the places of their Dioceses or for the districts of the Missions, provided that in imparting this Blessing the formula prescribed by Benedict XIV of holy memory in the Constitution given 9 Apr. 1747, which begins Pia Mater, to be registered below, is observed.

But since it will easily happen that some of the aforesaid Christian faithful depart from this life without having been fortified by the Sacraments of the Church, and without the assistance of any Priest, therefore His Holiness, from the rich fountain of apostolic benignity, bestows also upon them a plenary Indulgence, if, contrite, they shall have invoked the name of Jesus at least in the heart, and shall have received death from the hand of the Lord with that Christian submission of soul and humility of spirit which is fitting, and shall have commended their soul into the hands of their Creator. That this last part of the Decree may become known to all the Christian faithful, let the aforementioned Prelates and Superiors take care and strive to publish it repeatedly in their Dioceses and Missions, and especially at the time of holy visitation." S. C. de P. F. 5 Apr. 1772.

"According to the Indult conceded by the Holy See, all Missionaries have by communication the faculty of bestowing the plenary Indulgence upon those constituted in the article of death. But since they rarely find faithful persons constituted precisely in the article of death, it comes about that some bestow the said Indulgence where there is only danger of death, although it does not seem to be very nearly imminent; but others, according to the strictness of the words, do not apply it except at the time when the agony seems near; and then, when they do not observe so near a danger of death, either by means of medals to which, by authority of the Holy See, Indulgences of this sort are annexed, which they give to the faithful, or by invocation of the Most Holy Name of Jesus, as has been conceded by several Supreme Pontiffs, they warn the faithful to place the conditions by which they may merit to obtain so great a benefit. If the S. C. judges that it should determine which course should rather be adhered to, all of us, as many as we are, will stand ready for the judgment of the Holy See. Resp. To that which is controverted among the Missionaries concerning the time of imparting the plenary Indulgence to those constituted in the article of death, the S. C. judged that circumstance of time sufficient for it to be rightly conferred which suffices for conferring Extreme Unction itself, namely when the infirm person, by force of disease, is seen to verge toward death. Nor is a nearer time of agony to be awaited, in which the sick person, scarcely master of himself, is plainly unequal to bringing forth those motions of soul which the Roman Ritual demands, so that the fruit of so great a benefit, as also of Extreme Unction, may be more richly received. Wherefore it will be the duty of Missionaries, after sacramental Unction has been applied to the infirm person, to excite the same to conceive in soul those things which are read in the same Ritual book, and soon after to fortify the same with so notable a benefit of plenary remission; and to furnish this especially then, when they foresee that they will not return." S. O. Jan. 1780.

"Whether the Apostolic Blessing with Plenary Indulgence in the article of death can be given after the last Sacraments have been conferred, when indeed danger of death is present, but not imminent? Resp. Affirmatively." S. Indulg. C. 19 Dec. 1885. Acta S. Sed. Vol. 18, p. 414.

"Whether the Blessing with plenary Indulgence according to the Constitution of Benedict XIV, Pia Mater, 5 Apr. 1747, is to be imparted to children who, because of defect of age, have not yet made first Communion? Resp. Affirmatively." S. R. C. 16 Dec. 1826.

"Whether the plenary Indulgence in the article of death can be conceded to those condemned to death, while they are being led to undergo it, or on the same day on which they are to undergo it? Resp. Affirmatively, when it can be done." S. C. de P. F. 10 Aug. 1841.

"Whether the apostolic Blessing can be imparted several times when a new danger of death returns? Resp. Negatively, while the infirmity remains, although prolonged; but affirmatively if the infirm person has recovered, and afterward from whatever cause returns into a new danger of death." S. Indulg. C. 24 Sept. 1838.

"1. Whether by force of the preceding resolution (Valentinen., 5 Feb. 1841, by which an infirm person cannot in the same article of death gain the plenary Indulgence to be imparted by several Priests having the faculty) it is prohibited that, to an infirm person remaining in the same danger of death, the plenary Indulgence in the article of death, which is commonly called the Papal Blessing, be imparted several times by the same or by several Priests having this faculty? 2. Whether by force of the same resolution it is likewise prohibited that, to an infirm person placed in the same circumstances as above, the plenary indulgence in the article of death be imparted several times by several Priests having this faculty under a diverse title, by reason of aggregation to the Confraternity of the Most Holy Rosary, of the Holy Scapular of Mount Carmel, of the Most Holy Trinity, etc.? Resp. Affirmatively to both, the Valentinen. resolution remaining firm under the day 5 February 1841." S. Indulg. C. 12 March 1855, 12 June 1884.

"1. Whether the plenary Indulgence in the article of death, which is usually conceded without another declaration added, is to be taken in the true article of death, or in the presumed, or finally in both? 2. Whether the plenary Indulgence in the article of death is to be conceded to all asking? 3. Whether the contrite, but neither confessed nor refreshed by Most Holy Communion, obtain the plenary Indulgence which the Roman Pontiffs everywhere bestow upon suppliants for the article of death? Resp. To the 1st: It is to be taken in the true article only. To the 2nd: It is to be conceded to all asking. To the 3rd: Contrite persons of this sort gain the Indulgence, if the Pontiff in his concession does not require Confession or another similar thing." S. C. Ind. 23 Apr. 1675.

1. Candidus, a priest, asks: 1.º Whether a plenary indulgence at the article of death is acquired, during life, by the sick person when he has fulfilled all the enjoined works, or after his death. 2.º Whether, if someone then fulfills several pious works to which a plenary indulgence at the article of death is attached, he gains all these indulgences.

R. To the 1st. In the Case, someone does not acquire the plenary indulgence after his death; for then it would no longer be an indulgence for a living person at the article of death, but for a deceased person. Likewise the sick person does not acquire it while his life is still lasting, when, for example, he has already fulfilled all the works; for if in reality he does not immediately die, there would not be a true article of death, but only, at most, a presumed one. S. C. Indulg., Apr. 23, 1675. Therefore the sick person does not acquire it except at the true article of death, which consequently death itself in reality follows. The reason is that the end of the Supreme Pontiffs granting a grace of this sort is that for those dying nothing remain to be expiated after this mortal life, and that, by this remission of sins, being truly contrite for sins, they be brought immediately to possess eternal beatitude.

To the 2nd. From the very nature of the plenary indulgence at the article of death, explained in the above manner, it is clear that the sick person acquires it only once. Nevertheless, those several works to which this same indulgence is attached are useful for making it more secure. If perhaps the sick person does not gain it by one work, he can gain it by another work. Nor is it valid to say that someone can gain one such plenary indulgence for himself, another or others for the souls of Purgatory. For it is clear from the very nature of a plenary indulgence at the article of death that it is altogether personal and is applied only to the dying person.

1060. • 5. An Indulgence granted for the point of death does not require the application of a Confessor or the ministry of another. Nevertheless, it is expedient that the dying frequently invoke the names of Jesus and Mary and that the gaining of the Indulgence be recalled to their minds.

6. If a dying person has several blessed Images, Crosses, Medals, or Rosaries, he can gain an Indulgence toties quoties, as often as he repeats the name of Jesus or performs the required work, at least more probably, whether the Indulgences proceed from the same grant or from different grants. Nevertheless, any time during which the point of death is verified suffices for gaining them, even if death follows only several days afterward. Thus St. Alphonsus, ibid.; Suarez, etc. Dying persons can likewise gain several Indulgences under the title of various Confraternities, even if they are ignorant of them or do not remember them. St. Alphonsus, ibid.

7. It is required, however, that the dying person have with him the things to which the Indulgences are attached, namely, Rosaries, Crosses, etc. Nevertheless, it is not necessary that he have these suspended from his neck or wrapped around his arm, as is customary to be done for the deceased, or grasped in his hand; but it suffices that these things be in the bed or suspended near the dying person, although he neither sees nor touches them, nor knows or remembers that he has them. St. Alphonsus, no. 534.

8. Although it is expedient that all the works be performed in the state of grace, nevertheless this is not necessary according to the common opinion; rather, it suffices that the last work be performed in grace. St. Alphonsus, ibid.

647. 1° Nature. Under this name comes a plenary indulgence which the Roman Pontiff imparts to the dying, either by himself or through a delegate; it is also called the Papal Blessing, because it is granted under the form of a blessing, in the name of the Supreme Pontiff. It is altogether distinguished from the plenary indulgence which all those can gain in the article of death, without any blessing, who hold some object to which Apostolic indulgences are annexed, or are members of a Confraternity to which such a privilege has been granted. - Here we treat only of that indulgence which is annexed to the Papal Blessing in the article of death.

This can be acquired in the true, not in the presumed, article of death;² now the true article of death is that which death really follows, while the presumed article is verified when the sick person, in the judgment of skilled persons, is believed shortly to die. Although, however, the indulgence is not acquired except in the true article of death, it can be granted to the faithful constituted in grave danger of death,³ namely to those to whom Viaticum can be given; but the indulgence remains suspended until they are in the true article of death, since it has been granted by the Roman Pontiffs for this end: that provision may be made for the faithful at precisely that moment at which they are about to appear before the Supreme Judge.

² Decret. authent., n. 9, April 23, 1675.

³ Sacred Congregation of Indulgences, December 18, 1885, in Acta S. Sedis, XVIII, p. 414.

Hence it must not be repeated in the same infirmity, however long-lasting, since this would be altogether useless; but only if the sick person has recovered and afterwards falls into a new danger of death.⁴ Nor is it permitted to repeat it even if the sick person received it in the state of mortal sin, or, after having received it, has relapsed into venial or mortal sin;¹ nevertheless the sick person will gain it if he dies in the state of grace; nor is it permitted to give it several times under several titles.²

⁴ Decret. authent., n. 263, September 24, 1838.

¹ Decret. authent., n. 257, June 20, 1836, ad 7.

² Decret. authent., n. 362, March 12, 1855. - These various decrees you will find in Beringer, op. cit., vol. I, pp. 518-519.

648. 2° Conditions for acquiring it. (A) On the part of the one granting. From the Code, c. 468, § 2, "the parish priest or another priest who assists the sick has the faculty of granting them the Apostolic blessing with plenary indulgence in the article of death, according to the form handed down by approved liturgical books, which blessing let him not omit to impart." Thus henceforth there will be no need of an Indult or of delegation for imparting this blessing.

649. (B) On the part of the sick person: (a) that he not be excommunicated or manifestly impenitent; yet it can be granted to those who even culpably have not received the sacraments, if they suddenly fall into danger of death; in one word, to all those, even destitute of their senses, to whom sacramental absolution can be given; also to children who have been able to sin; probably also to those who are in danger of death from another cause than illness, for example, those condemned to death.

(b) That, if he can, he has received the sacraments of Penance and Eucharist; if he cannot, the state of grace suffices while he breathes his last breath.

(c) That he offers himself prepared to accept whatever shall have pleased God, and to undergo death itself patiently in satisfaction for the punishments which he himself has merited by sinning; so explicitly in the Bull Pia Mater.

(d) That he invoke, at least in his heart, the Most Holy Name of Jesus, when he is composed of mind; and elicit an act of sorrow and charity.

650. 3° Rite for imparting this blessing.³ (a) The priest, clothed in surplice and violet stole, upon entering the room of the sick person, says: Peace be to this house, etc.; then he sprinkles the sick person, the room, and those standing around with blessed water, saying Thou shalt sprinkle me, etc., without the Psalm Miserere. - If the blessing is given immediately after Viaticum and Extreme Unction, very probably the words Peace be to this house can be omitted, because they have already been said at the beginning; nevertheless more securely they are prefaced, since they are contained in the formula prescribed by Benedict XIV. But it is certain that the Confiteor must be repeated before the application of the indulgence, unless death is imminent.¹

³ Cf. Rit. Rom., Tit. V, c. 6, Rite of the Apostolic Blessing; Excerpta ex Rit. Rom., Baltimore, 1884, pp. 248-251, where, however, not all conditions necessary for obtaining this indulgence are declared; therefore the Roman Ritual itself should be approached, tit. V, c. 6.

¹ Decret. authent., n. 286, February 5, 1841, ad 5 and 6.

The practice of giving the blessing to several dying persons at the same time can be tolerated, by reciting the prior admonitions and prayers in the plural, but by pronouncing the formula of the blessing itself, "Our Lord Jesus Christ" down to the words "Spiritus S. Amen," singularly over each one.²

² Sacred Congregation of Indulgences, June 10, 1886.

(b) If the sick person wishes to confess, let the priest hear him and absolve him; if he does not ask for confession, let him excite him to an act of contrition; let him admonish him concerning the efficacy of this blessing, and exhort him to be prepared willingly to accept whatever shall have pleased God, and patiently to undergo death itself in satisfaction for the punishments which he has merited by sinning. Yet he must propose this prudently and gently, lest he incur the indignation of relatives and friends; wherefore, if difficulties are foreseen, let this exhortation be made privately, for example, in the confession itself.

(c) Then let him console the sick person with pious words, and raise him into hope, whereby he may more abundantly obtain remission of punishments. Finally let him pronounce the words described in the Ritual: "Our help... Most merciful God... Our Lord... Through the most sacred... May He bless thee..."

(d) But if the sick person is so near to death that there is not time for reciting all the prayers, it is enough to say: "I grant to you plenary indulgence and remission of all sins in the name of the Father, and of the Son, and of the Holy Spirit. Amen."³

³ Beringer, I, p. 515.

From the concession of Pope Pius X, March 9, 1904, any Christian, the required conditions having been fulfilled, can gain for himself a plenary indulgence for the instant of his death, provided that he emits an act by which he receives death with all its distresses with an even and willing soul. (Ami du Clergé, vol. XXVI, 1904, p. 631.)

VI. Observations. - 1) To the dying to whom the sacraments are ministered, the general absolution according to can. 468 is also to be granted by any priest: "To any priest who assists the sick there belongs the faculty of granting to them the Apostolic Blessing with plenary indulgence in the article of death, according to the form handed down by approved liturgical books, which blessing he should not omit to impart."

Therefore under the name of general absolution comes the plenary indulgence which the Roman Pontiff imparts to the dying, by himself or by delegates, under the form of a blessing; and under this aspect it is altogether distinguished from the plenary indulgence which, without any blessing, those can gain in the article of death who possess a blessed or pious object, e.g., a cross or plaque, to which an apostolic indulgence is attached, or members of a confraternity to which such a privilege has been granted.

General absolution can be granted to all placed in grave danger, even from a cause other than illness, but the indulgence remains suspended and does not attain its effect except in the true and physical article of death. And therefore it neither ought nor can be repeated, nor given under several titles, in the same illness however long-lasting, since this would be altogether useless, even if afterward the dying person fell into a new mortal sin; - but it is to be repeated only if the sick person recovers and afterward falls into a new danger, S. C. Indulgences, 24 Sept. 1838; 12 March 1855; 12 Feb. 1842.

The conditions required in the sick person for gaining it, from the bull of Benedict XIV Pia mater, 5 Apr. 1747, are: a) that he not be excommunicated or manifestly impenitent; but if he is doubtfully disposed, let the apostolic blessing be granted as often as absolution or Extreme Unction is given, even only under condition;

b) that he has received the sacraments of Penance and Eucharist, if he can; but if he cannot, the state of grace suffices while he gives forth his supreme breath;

c) that he offer himself prepared to accept whatever shall please God, and to undergo death itself patiently in satisfaction for the punishments which he has merited by sinning;

d) that he devoutly invoke the most holy Name of Jesus by mouth if he can, otherwise in heart; and elicit an act of sorrow and charity.

1741. I. The dying can, by various titles, gain SEVERAL INDULGENCES, which they call latae, that is, to be obtained without the ministry of a priest, namely: 1. If they possess sacred things, for example crosses, medals, rosaries, enriched with apostolic Indulgences; - 2. if they are members of some Confraternity, for example of the Most Holy Rosary, of the Third Order of St. Francis, etc.; or if they wear some approved Scapular; 3. if they have frequently in life elicited acts of the theological virtues, etc.⁴

The conditions required for gaining these indulgences are the same as for the indulgence of the Apostolic Blessing (see below, q. 2). But if they are annexed, for example, to a cross, rosary, etc., it is required that the sick person have these things with him, or near the bed, although he does not see them, and that he invoke the Most Holy Name of Jesus as many times as there are indulgences to be gained.

II. Among the indulgences which they call ferendae (or to be granted through the ministry of a priest), which can be gained in the article of death, there especially stands forth the APOSTOLIC BLESSING for the article of death, or GENERAL ABSOLUTION, which the Roman Ritual reports.

1742. Questions. Q. 1. When can GENERAL ABSOLUTION be imparted?

Resp. In grave infirmity, namely in the imminent article of death, under which is understood not indeed the agony, but an evident and proximate danger of death, as is gathered from the Bull of Benedict XIV. The rubric of this blessing says: "It is customarily imparted after the Sacraments of Penance, Eucharist, and Extreme Unction." In which case the Confiteor must be said three times (S. C. Indulg., February 5, 1841, to the 6th).⁵

Q. 2. What is required ON THE PART OF THE PRIEST for VALIDLY imparting this Indulgence?

Resp. 1. That he be delegated. This delegation is made by the Roman Pontiff to all Bishops requesting it, together with the power of subdelegating priests, both secular and regular; and indeed in such a way that neither the Indult granted to Bishops expires by the death of the S. Pontiff, nor the subdelegation by the departure or death of the subdelegating Bishop (Thus Benedict XIV, Constitution Pia Mater, April 5, 1747).⁶

2. That he use the formula prescribed by Benedict XIV: if this is omitted, even because of the lack of a book, the indulgence is not conferred, because it is not only directive, but preceptive. S. C. Indulg., February 5, 1841, in Valentinen., to the 8th.⁷

NB. This formula, according to the Brief of our Most Holy Lord LEO XIII, Quo universi (July 7, 1882), must be used by all, even if by another title, for example from a privilege conceded to some Order or Confraternity, General Absolution is given. Wherefore, in the typical edition of the Roman Ritual (Regensburg, 1884), all other formulas which were formerly read in the appendix have been expunged.

Q. 3. What is required ON THE PART OF THE INFIRM?

Resp. 1. The intention of gaining the indulgence, at least interpretative, as is clear from the words of the Rubric. For it is said that it is to be imparted to those "who either have even requested it... or probably would have requested it, or have given signs of contrition." 2. That the sick person be "confessed and refreshed with holy Communion, or insofar as he has been unable to do this, at least contrite, and has devoutly invoked the NAME OF JESUS by mouth, if he could, but if not, in the heart." 3. An act of contrition and charity; and 4. An act by which the sick person receives death from the hand of the Lord with a calm and willing soul, as is clear from the Bull. - And these conditions indeed, as long as the sick person is in possession of his mind, are required as conditions sine qua non for gaining the indulgence, as the Authors commonly teach, and concerning the invocation of the Most Holy Name of Jesus the S. C. OF INDULGENCES expressly declared on September 23, 1775.⁸

Wherefore the RITUAL admonishes: "But if the sick person wishes to confess, let him (the Confessor) hear him and absolve him. If he does not ask for confession, let him excite him to eliciting an act of contrition; concerning the efficacy and power of this Blessing, if time allows, let him admonish him briefly; then let him instruct and exhort him, that he willingly bear the inconveniences and pains of illness in expiation of his past life, and offer himself ready to God for freely accepting whatever shall please Him, and patiently undergoing death itself in satisfaction for the punishments which he has merited by sinning." - It is a matter of prudence to moderate this exhortation (which can already be made in confession) in such a way that disturbance of the sick person, or indignation of the bystanders, is avoided.

Q. 4. Whether this Apostolic Blessing can be REPEATED?

Resp. 1. Affirmative, in a different danger of death; 2. negative, in the same article of death. - For, from the Decree of the S. C. of Indulgences, March 12, 1855,⁹ it is prohibited "to impart several times to a sick person, remaining in the same danger of death, by the same or by several priests having this faculty, the plenary Indulgence in the article of death which is commonly called the papal blessing." - Likewise, there it is prohibited "to impart several times to a sick person, in the same circumstances, a plenary Indulgence from another reason, for example aggregation to the Confraternity of the Most Holy Rosary, of the Holy Scapular, etc." Nor is it permitted to repeat it because the sick person received it in the state of mortal sin, or relapsed into sin, or received Extreme Unction or absolution again. The reason is because the sick person gains the indulgence in the true article of death, if then he is in the state of grace and has already fulfilled the other conditions.

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

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

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

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

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

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

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

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

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

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

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

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.

Caius, a missionary priest, was called to a dying member of the Third Order of St. Francis who, after receiving the sacraments, asked that, according to the privilege granted to Tertiaries, the Apostolic Blessing with a plenary indulgence at the moment of death be given to him. Caius indeed granted it according to the approved formula and, so that the dying man might be more secure, immediately gave him the apostolic blessing according to the Ritual. When another priest heard these things, he rebuked him, saying that a plenary indulgence at the moment of death can be gained only once, and that it is better to give the apostolic blessing when the dying man is at the point of dying, lest by sinning afterwards he incur penalties to be discharged. Hence it is asked:

1. Can the apostolic blessing with a plenary indulgence at the moment of death be given several times to a dying person?

2. Must the actual moment of death be awaited for this blessing to be given?

3. What is to be said of the case?

1. Can the apostolic blessing with a plenary indulgence be given several times to a person in danger of death?

No, it can only be given once while the person is in the same danger of death either by different priests or by the same priest on different titles.¹

1 Ojetti, Synopsis Rer. Moral., s.v. Indulgentia.

2. Is the moment of death to be waited for in order that the blessing may be given?

No, the apostolic blessing may be given as soon as the recipient is in danger of death and capable of receiving the sacrament of Extreme Unction. The blessing only takes its effect in the true moment of death, and in the meantime its effect is suspended.²

2 Génicot, vol. ii, n. 410.

3. The case, Caius did right to accede to the pious wish of the dying tertiary, and give him the papal blessing to which he had a right. He did wrong to repeat it immediately after according to the form in the Ritual. The Sacred Congregation of Indulgences has several times answered that the blessing may be given only once. On the other hand the second priest was wrong in saying that the papal blessing should be given when the recipient is actually dying; it takes its effect at that time if it were validly given and received, but it may be given as soon as the recipient is in danger of death, as was said above.