The jubilee: what it is and its conditions

A JUBILEE is a plenary indulgence granted by the Pope with greater solemnity than usual for a definite time, together with special faculties for confessors. The first jubilee was granted by Boniface VIII in the year 1300 with the intention that it should be held thereafter every hundred years, but subsequent Popes changed the period into fifty, thirty-three, and finally into twenty-five years. This is called a greater or ordinary jubilee, to distinguish it from the less or extraordinary jubilee, which the Pope grants on some special occasion, as, to celebrate his election to the papacy. A general jubilee is granted to all the faithful, usually in the first place at Rome, and afterward it is extended to the rest of the world; a particular jubilee is granted to a particular province or religious order.

The conditions prescribed for gaining an ordinary jubilee are: confession, Communion, and prayer for the Pope’s intentions in churches to be visited for the purpose a certain number of times.

Confession is necessary for those who wish to gain the jubilee even if they are not conscious of mortal sin, and the annual confession which is prescribed by ecclesiastical law will not suffice. If a grievous sin is inadvertently omitted from the jubilee confession, this is nevertheless sufficient for gaining the indulgence, but of course the sin which was forgotten must be mentioned in the next confession. If, after going to confession and before fulfilling the other conditions for gaining the jubilee, mortal sin is committed, the person should go again to confession to gain the indulgence.

A good Communion distinct from the ordinary Easter Communion is another of the conditions to be fulfilled.

At Rome the four basilicas, St Peter’s, St Paul’s outside the Walls, St John Lateran, and St Mary Major, are usually designated to be visited a certain number of times, and during the visits prayer is to be offered up for the Pope’s intention. Outside Rome the churches to be visited are usually left to be determined by the bishop. The visits must be made in one day according to either the civil or the ecclesiastical method of reckoning, or, in other words, reckoning either from midnight to midnight, or from the hour of vespers.

For an extraordinary jubilee, besides the above conditions, fasting and almsgiving are also prescribed.

The fast is a strict one. A day which is not a fasting day by ecclesiastical law must be chosen, unless the contrary is specially conceded in the bull of indiction of the jubilee, and then the strict fast must be observed, nor can advantage be taken of any indult. Even those who are not bound by the ecclesiastical law of fasting must fulfil this condition if they wish to gain the jubilee.

The amount to be given in alms is not generally specified, and any amount will suffice provided that it is not so small as not to deserve the name. Religious, wives, children, and servants, may have their obligation fulfilled for them by superiors, husbands, parents, and masters.

Bishops and confessors receive faculties to commute all the above conditions for ordinary and extraordinary jubilees except prayer, confession, and sometimes Holy Communion. For the lawful and valid use of this faculty there should always be a just cause, and some good work of more or less equal merit should be enjoined in place of that commuted.

Regulars who desire to gain the jubilee may choose a confessor from among those, whether secular or regular, who are approved by the bishop, or they may confess to one approved by their superiors, Nuns are sometimes empowered to choose a confessor for the purpose of gaining the jubilee from any priests approved by the bishop; sometimes it is prescribed that the confessor chosen must be one of those who are approved for the confessions of nuns. Confession may be made to the priest thus chosen as often as the penitent desires before the fulfilment of the last condition for gaining the jubilee, but not afterward.

The confessor chosen for the jubilee confession has special faculties given to him by the bull of indiction. This should always be carefully studied in order that the confessor may know the extent of his powers. Ordinarily, he is empowered to absolve penitents from all censures and sins, even those that are reserved, ‘The cases of attempted absolution of an accomplice and a false charge of solicitation are generally excepted, or power to absolve them is only granted under restriction, The absolution would be valid if the penitent who came to confession with the intention of gaining the jubilee afterwards changed his mind and gave up the attempt; and probably the reservation would be removed if a reserved sin were confessed by such a penitent, though the confession were sacrilegious, or inculpably null and void. Jubilee confessors have also ample faculties granted them for dispensing from vows or commuting them, though vows of perpetual chastity, of entering a religious order with solemn vows, and those which have been accepted by third parties, are usually excepted.

While the greater jubilee is being celebrated at Rome, the special faculties granted to bishops and priests for the internal forum are ordinarily suspended, at least with respect to penitents who can make the journey to Rome.

In the same way during this time other indulgences granted by the Pope in favour of the faithful who are living are suspended, though they may all be gained for the faithful departed.

Certain special indulgences, as those for the saying of the Angelus, those granted to the dying, and for the solemn exposition of the Blessed Sacrament, are excepted,

The benefits of the Jubilee are, besides the plenary indulgence to be gained, the faculty of choosing a confessor, and the special faculties granted to confessors. For these benefits the Bull by which the Jubilee is granted must be examined each time. For the last Jubilee see A.A.S. 1927, pp. 310, 317, 318, 336.

Whether by one single Confession and Communion, generally speaking, satisfaction can be made for the precept of annual confession and Paschal communion, and at the same time the Jubilee acquired? Resp. Negatively. S. Poenit. 25 Jan. 1875, 26 Feb. 1879, 25 March 1881, 15 Jan. 1886. Cf. On Indulgences N. 1065.

"Whether he who has already gained the Indulgence of the Jubilee the first time can gain it again, if he repeats the enjoined works? Resp. Affirmatively." S. Poenit. 1 June 1869, 26 Feb. 1879, 25 March 1881, 15 Jan. 1886. Yet the same S. Poenit. on 25 Jan. 1875 declared: "by force of the present Jubilee... the Indulgence of the Jubilee itself can be acquired once only." In the Encyclical Epistle of Pius IX, Gravibus Ecclesiae, 24 Dec. 1874, by which the great Jubilee was proclaimed, these things are had: "let them obtain the most plenary... Indulgence... once."

"Once, i.e., only the first time, the Jubilee can be acquired as regards the other favors joined to the same Jubilee, namely absolutions from censures and from reserved cases, commutations or dispensations." S. Poenit. 15 Jan. 1886, 1 June 1869, 25 Jan. 1875, 26 Feb. 1879, 25 March 1881.

"Whether Confessors can absolve a penitent who, having already been absolved from reserved cases and from censures, has fallen into them again, before he has fulfilled the works prescribed for acquiring the Jubilee? Resp. By virtue of the Jubilee he can be absolved from reserved cases and from censures one time only, or negatively." S. Poenit. 1875. Cf. Lehmkuhl, Theol. Mor., ed. 1884, n. 555.

"The indult (Bull Gravibus Ecclesiae, 24 December 1874) for those sailing and making a journey who are prevented from performing, during the course of the Jubilee year, the works enjoined for gaining the Jubilee is extended even beyond the year." Sacred Penitentiary, 1875.

The same Sacred Penitentiary, on 30 January 1886, responding to questions concerning the extension of the Jubilee of that same year for travelers, said: "In the present Jubilee nothing concerning an extension is to be proposed."

Can one Confession and Communion, generally speaking, satisfy the precept of annual confession and Paschal Communion and at the same time acquire the Jubilee? - Response. Negative. Sacred Penitentiary, 25 January 1875; 27 February 1879; 25 March 1881; 15 January 1886.

"In the Admonitions Extracted from the Constitutions of Benedict XIV, at no. XIV, it is read: If anyone, after making Confession, should fall into mortal sin (which may God avert) before he has fulfilled all the works enjoined for gaining the Jubilee, he will have to make Confession again before he fulfills at least the last of those enjoined works, in order that he may obtain the Indulgence annexed to the Jubilee. It is asked: In this case, does Holy Communion suffice for the final work? - Response. Affirmative." Sacred Penitentiary, 20 February 1900.

"Whether one who has already gained the Jubilee indulgence the first time can gain it again if he repeats the works enjoined? - Response. Affirmative." Sacred Penitentiary, 1 June 1869; 26 February 1879; 25 March 1881; 15 January 1886. Nevertheless, the same Sacred Penitentiary on 25 January 1875 declared: "By force of the present Jubilee ... the indulgence of the Jubilee itself can be acquired only once." In the Encyclical Letter of Pius IX Gravibus Ecclesiae of 24 December 1874, by which a great Jubilee was proclaimed, these words are contained: "let them obtain ... the most plenary indulgence ... once."

"Once, that is, only the first time [the Jubilee can be acquired] with respect to the other favors [annexed to the same Jubilee], namely, absolutions from censures and from reserved cases, commutations, or dispensations." Sacred Penitentiary, 15 January 1886; 1 June 1869; 25 January 1875; 26 February 1879; 25 March 1881.

"Whether confessors can absolve a penitent who, having already been absolved from reserved cases and from censures, has fallen into them again before he has fulfilled the works prescribed for acquiring the Jubilee? - Response. By virtue of the Jubilee one can be absolved from reserved cases and from censures only once, or, negative." Sacred Penitentiary, 1885. Cf. Lehmkuhl, Theologia Moralis, ed. 1884, no. 555.

1064. • I. For a general Jubilee, whether greater or lesser, the following conditions are required: 1. a fast of three days, Wednesday, Friday, and Saturday; 2. some alms according to the means of each; 3. visitation of Churches, praying piously for the intention of the Supreme Pontiff. Formerly it was placed in the Indult: Those who have taken part in the procession or have visited the Churches. Now a procession is not enjoined as a condition of the Indulgence. 4. Confession of sins performed with sincere sorrow. 5. Communion made in the state of grace. Thus from many Constitutions, especially that of Benedict XIV, Bull Inter praeteritos, 3 December 1749, for the Jubilee of the Holy Year. See the compendium of this Bull in St. Alphonsus, no. 536.

II. For a particular Jubilee, attention must be given to the tenor of the Indult granted; ordinarily only three things are required, namely, confession, Communion, and visitation of some Church.

1067. • QUESTION 5. Can children not yet refreshed by Communion gain the Jubilee with it omitted?

Reply. Negatively, unless they obtain a commutation. For it is gathered from the Bull of Benedict XIV, ibid., and of Leo XII for the Jubilee that, with the Bishop's permission, they can gain the Jubilee when Communion is commuted into another pious work. Bouvier, ibid.

1068. • QUESTION 6. Does Paschal Communion suffice for gaining the Jubilee if the Jubilee is celebrated during Paschal time?

Reply. Affirmatively, unless a special Communion for acquiring the Indulgence of the Jubilee is required in the Bull or Rescript of the Pontiff. This is evident from the Declaration of the Sacred Congregation of Indulgences on 14 December 1841, as will be said below at the end of this appendix, no. 1086.

QUESTION 7. Are those who have only venial sins bound to confess?

Reply. Altogether affirmatively. Formerly a great controversy was conducted concerning this, but it fell after the express Declaration of Benedict XIV, ibid., section 77. Absolution, however, is not necessarily required, since no mention is made of it.

634. For gaining the Jubilee various works are prescribed, namely for the ordinary Jubilee: confession and communion, and also visitations of churches; for the extraordinary Jubilee: in addition, fasting and alms. - In executing these, no order is required, provided that the last work is performed in the state of grace. But the general rule is that works already owed from some other source do not suffice.³

³ Bull Inter praeteritos, n. 53.

Nor is it necessary that all be completed in the same week, even for an extraordinary Jubilee;⁴ nor in one and the same place, so that confession can be made in one place and communion in another, provided that the special rules established by the Bishop of that place are observed.⁵

⁴ Sacred Penitentiary, March 16, 1865, in Acta S. Sedis, I, p. 176.

⁵ Sacred Penitentiary, January 15, 1886.

635. 1° On confession and communion. (a) Apart from a special concession, one cannot satisfy the paschal precept and gain the Jubilee by one confession and communion.⁶ Yet, with respect to confession, one can first confess in order to gain the Jubilee; and if afterwards, within the year, he has admitted no mortal sin, he will not be bound to confess, since the law of annual confession obliges only those who are conscious of grave sin (n. 245). Nor is absolution required, if one is in the state of grace, unless it is expressly said in the Bull, as in the year 1851, "having confessed their sins and having expiated them by sacramental absolution."

⁶ Sacred Penitentiary, January 25, 1875, in Acta S. Sedis, VIII, pp. 266-267; cf. p. 361.

(b) Confession and communion must be made during the time of the Jubilee, but not on the vigil, unless from first Vespers, when it is already customarily begun at Rome.

(c) He who, after confession has been performed, falls into mortal sin before he has completed the last work, must repeat confession, so that by sacramental absolution he may recover grace;¹ nor is it sufficient for him to elicit perfect contrition.

¹ Bull Inter praeteritos, n. 79.

636. 2° On the visitation of churches. Which churches are to be visited, and how often, the Supreme Pontiff designates in the City, and the Bishop of each diocese outside the City.

(A) Thus for the year 1900, Leo XIII prescribed² that the four basilicas of Blessed Peter and Paul, St. John Lateran, and St. Mary Major should be visited at least once in the day for twenty continuous or interposed days, whether natural or ecclesiastical, by inhabitants residing at Rome; for at least ten days by pilgrims. But if those residing in the City, or on the journey itself, are prevented by illness or by another legitimate cause from making certain or all visitations, they can nevertheless gain the Jubilee by performing other works enjoined by confessors.

² Bull Properante, in Act. S. Sedis, XXXI, p. 644 sq.

(B) Outside the City, (a) Bishops determine, according to the Bull of the Pontiff, how many churches and how often they are to be visited. In places where there is one church, they can grant that all the prescribed visitations be made in this church; this power was given to them in the year 1852 in a general manner,³ so that they enjoy it even if the Bull of the Jubilee is silent concerning this matter. They can also designate a public oratory, if Mass is habitually celebrated in it.⁴

³ Decret. authent., n. 353, March 15, 1852.

⁴ Sacred Penitentiary, January 15, 1886, in Act. S. Sedis, XVIII, p. 334.

(b) If the same church must be visited several times, this can be done on the same day or on distinct days, unless in the Bull of the Jubilee it is defined otherwise. But visitations made in the same church must be so distinguished from each other that each time it is necessary to go out from the church in order that a new visitation can be made.

(c) Regulars cannot gain the Jubilee by performing the prescribed visitations in their own church, unless they have obtained a special privilege from the Roman Pontiff.⁵ But if they are legitimately impeded from visiting the churches designated by the Ordinary, each one can obtain commutation from his own confessor.

⁵ Sacred Penitentiary, 1875, in Act. S. Sedis, VIII, p. 554.

(d) Often also the number of visitations is diminished by instituting processions, with the license of the Bishop, from a special privilege granted by the Holy See. In which case the faithful who, because of the narrowness of the church or oratory, remain outside the doors and pray with the others, form one body morally, and therefore satisfy the visitation for gaining the Jubilee, provided, however, that all who can be contained in the church enter it. Likewise, if because of a legitimate reason processions are made with vestments not choral, without a cross, with psalmody in a low voice, or even without any chant, this is valid.¹

¹ Sacred Penitentiary, in Act. S. Sedis, VIII, p. 554; vol. XXXIV, p. 638; vol. XXXV, p. 43.

637. 3° On fasting. (a) In extraordinary Jubilees a fast of three days is usually prescribed; this imports abstinence from meat; indeed also from eggs and lacticinia, if it is prescribed for the time of Lent. Sometimes, outside Lent, the same strict fast (i.e., abstinence not only from meat, but from eggs and lacticinia) is imposed, namely whenever in the Bull it is said, "using fasting foods²."

² Since in certain regions it is very difficult to observe such a fast, Bishops can approach the Holy See, so that this mandate may be softened.

(b) That fast must be distinct from the fast already established by the Church, unless otherwise is declared in the Bull explicitly or implicitly.

(c) Often the three fasts are enjoined to be performed in the same week, on Wednesday, Friday, and Saturday; but if no day is assigned, they can be made at any time whatsoever, outside days of fasting by precept.

(d) A fast of this kind must be observed even by those who otherwise are excused from the law of fast; but if they are not able to fast, the confessor can commute this work into another.³

³ Decret. authent., n. 425, July 10, 1869, ad 8.

638. 4° On alms. (a) If it is prescribed "according to the judgment or devotion of each one," any donation will be sufficient, provided that it is not so small that it is reputed as nothing; but if it is prescribed "according to the means of each one," it is necessary that there be some proportion between the alms and the fortune of the person; whence an obol will indeed suffice for a poor person, but not for a rich person; indeed the poor can obtain from the confessor a commutation of the alms into another work.

(b) Alms can be made through another, for example, through a superior, if there is question of the members of some community, or through the father of a family, if there is question of a wife or children, or through a rich person in the name of a poor person; provided, however, that the alms is bestowed with their knowledge.

559. Notion. A jubilee is nothing other than a holy year in which, under certain conditions, the faithful can gain a plenary indulgence, and almost every reservation of jurisdiction in the sacrament of penance ceases. A jubilee therefore includes two things: a plenary indulgence and an extension of jurisdiction granted to confessors. The conditions which are customarily prescribed in an ordinary jubilee are confession, Communion, and the visitation of churches; for an extraordinary jubilee, fasting and almsgiving are customarily required in addition.

560. Conditions required for gaining the jubilee. Very few things are to be said about this matter, because these conditions are customarily determined accurately in each jubilee Bull, and, if a doubt remains, the Holy Office or the Sacred Penitentiary will give clarifications. Furthermore, the same conditions are not required for every jubilee. It is useful briefly to note the following:

1. The rules to be observed in an ordinary or extraordinary jubilee are customarily almost the same as those which Benedict XIV established for the jubilee of the years 1750 and 1751.⁹⁵ Therefore the Sacred Congregation of Indulgences answered on March 15, 1852, that all the rules established by Benedict XIV still remain in force unless they have been expressly revoked.

2. Works already owed from another source do not suffice for gaining the jubilee; hence annual confession and Easter Communion cannot at the same time serve for gaining the jubilee indulgence. Viaticum, however, suffices for gaining the jubilee.⁹⁶

3. He who, after having made confession, has fallen into mortal sin before he has performed the last prescribed work must repeat confession, nor does it suffice to elicit perfect contrition. A general confession is not required for gaining the jubilee, but it is often to be counseled.

4. Particular statutes are customarily given in each jubilee concerning the visits of churches to be made; only this is to be noted generally: if several churches are to be visited once in a day, the day can be reckoned either according to the civil manner, that is, from midnight to the following midnight, or according to the ecclesiastical manner, that is, from noon on the preceding day until twilight on the following day.⁹⁷

5. The fast which is customarily prescribed in an extraordinary jubilee is a strict fast, that is, with abstinence from meat, eggs, and milk products. Not infrequently, however, a milder practice is permitted. All who wish to gain the jubilee indulgence must observe the jubilee fast, therefore even the elderly, children, and so forth, unless, however, a special dispensation has been granted.⁹⁸

6. Alms sometimes prescribed in a jubilee must be given by all, even by the poor, unless they have obtained a commutation into another work. According to the modern discipline, the individual bishops, by the authority of the Supreme Pontiff, are customarily to determine the amount of alms to be given.

⁹⁵ These rules are contained in the following Bulls: Peregrinantes, May 5, 1749; Cum nos semper, May 17, 1749; Convocatis, November 25, 1749; Inter praeteritas, December 3, 1749; Paterna caritas, December 17, 1749; Benedictus Deus, December 25, 1750.

⁹⁶ Cf. Sacred Penitentiary, March 28, 1900.

⁹⁷ Ibid., February 20, 1900.

⁹⁸ Decreta authentica Congregationis Indulgentiarum, n. 425 ad 8.

680. Jubilee in ecclesiastical speech is a solemn plenary indulgence, which has many privileges joined to it and is granted by the Supreme Pontiff only at certain times. Therefore it does not differ from an ordinary plenary indulgence except because of the circumstances, namely by reason of the solemnity, the works enjoined, the privileges annexed to it, the abundance of graces which divine mercy is accustomed to bestow at that time, and the greater hope of obtaining the indulgence totally.

One is ordinary, which now is usually granted regularly when the twenty-fifth year recurs, which is called a holy year: in that year it is celebrated at Rome, and after the year the Jubilee is extended to the whole world for six months, and sometimes for an entire year. Another is extraordinary, which is granted by reason of a great solemnity, as in the year 1933 for the centenary of the Redemption, or by reason of a special public necessity: this is general if it is granted to the whole world, or particular if it is given to a province, city, or particular place.

The end of the Jubilee is not the obtaining of the indulgence, but some common and great good of the Church to be obtained, such as the stirring of the Christian people to penance, the more solemn celebration of a great event, the cessation of public calamity, peace, etc.; to this end it is fitting that the faithful perform several good works. But that they may be enticed to perform them, the Pontiff grants a plenary indulgence and various privileges to those fulfilling the works.

A. The conditions customarily prescribed for the ordinary Jubilee are confession duly made, worthy Communion, devout visitation of the churches designated for this purpose with prayer according to the mind of the Supreme Pontiff through several days, continuous or interposed; for an extraordinary Jubilee fasting and alms are sometimes added. These are to be fulfilled during the time in which the Jubilee runs; hence confession on its vigil does not suffice; and indeed the rules handed down by Benedict XIV for the Jubilee of the year 1750 are to be observed, unless they are expressly revoked (S. Congr. Indg., Mar. 15, 1852).

1. The good works must be supererogatory, not due from elsewhere, and must be done from the intention of gaining the Jubilee; hence annual confession or paschal Communion does not suffice, nor the visit of a church for hearing Mass by precept, nor alms due from a legacy or vow, nor fasting already prescribed, unless the Pontiff should expressly indulge this; nevertheless Viaticum suffices (S. Poen., Mar. 28, 1900).

2. One who after confession has been made falls into mortal sin must repeat confession when he has not yet received holy Communion; otherwise, for gaining the Jubilee an act of perfect contrition suffices (S. Poen., July 31, 1924). But, says Genicot, Th. M. II, n. 412, confession seems to have to be repeated by him who remembers some sin not declared in the confession previously made through innocent forgetfulness (Benedict XIV, const. Inter praeteritos).

3. How many churches are to be visited, and how often, and within what time, is determined by the Bull which grants the Jubilee; likewise whether separately or on the same day, which day can be computed either by the civil manner from midnight to midnight, or by the ecclesiastical manner from first vespers to twilight. But if all those visiting together processionally cannot enter the church, it suffices that they stand near, outside the church, and unite themselves with the multitude; however, it is not certain that this holds if the church is closed, unless this has been granted, as has sometimes been done for the Roman basilicas (S. Poen., July 31, 1924). Religious do not satisfy by visiting their own church unless they have an indult.

4. Fasting is understood with abstinence from flesh, not as formerly with abstinence from eggs and milk foods (can. 1250). Yet it obliges all, old people and children; but because of grave inconvenience it can be commuted. Sometimes it is prescribed that it be done on Wednesday, Friday, and Saturday of the same week.

5. Alms, if it is enjoined according to each one's devotion, a small alms suffices; but if according to ability, it must be proportioned to this.

B. Privileges customarily granted to confessors, even ordinary confessors, are:

1. Of commuting, for a just cause, the works required for the Jubilee, except confession; commutation is not to be granted without a just impediment, which will occur very rarely for Communion and the reciting of prayers, nor is it to be made except into a nearly equal work.

2. Of absolving from all sins and censures reserved by law or by man, but only in the internal forum and with those things enjoined which are to be enjoined; nevertheless not generally from those most specially reserved, nor of absolving an accomplice.

3. Of absolving all, even religious women; hence these have the faculty of choosing for themselves from those approved for both sexes a confessor in order to gain the Jubilee.

4. Of dispensing from certain occult irregularities, but as regards orders already received.

5. Of commuting by dispensing for a just cause in private vows, even sworn vows; nevertheless not in religious vows, or vows accepted by a third party unless he renounces them, nor in penal vows unless something else is imposed which equally wards off the danger of sinning.

6. Of dispensing, but only in the internal forum, from certain occult impediments, such as consanguinity of the third or second collateral degree, even touching the first, which comes from illicit generation, but in order to validate a contracted marriage; or of crime without machination, even for contracting marriage.

The faculties can be stricter or broader, concerning which therefore the Bull of the Jubilee must always be considered. Broader faculties, however, are granted to the major Penitentiaries in the four Roman Basilicas.

Confessors enjoy the faculties only in order to gain the Jubilee and only in the internal forum; and indeed only in the act of confession, unless something else is expressly noted. One who has made a good confession with the intention of the Jubilee, but afterward does not fulfill the other works and does not gain the Jubilee, remains validly absolved or dispensed, but of itself sins at least venially. But one who has confessed sacrilegiously was neither validly absolved nor dispensed.

C. The suspension of graces, that is, of special faculties and privileges and of pontifical indulgences for the living, is usually made outside the City during the Jubilee, so that the faithful may take care to gain it. Nevertheless the following are usually excepted:

1. indulgences for the dead; indeed those which otherwise are granted for the living can, during the Jubilee, be applied to the dead;

2. the indulgence at the article of death;

3. indulgences granted for the prayer Angelus Domini at the sound of the bell;

4. indulgences for the visit of the Most Holy Sacrament exposed for Forty Hours, as also for accompanying it when it is carried to the sick, or for a candle sent for this purpose to be carried by others;

5. the indulgence of the Portiuncula, but to be gained at Assisi.

And sometimes there are others which are listed in the Bull.

Faculties granted by grace or privilege are usually suspended: of absolving from reserved sins and censures, of relaxing censures, of commuting vows and dispensing in them, of dispensing from irregularities and canonical impediments. Nor are the faculties of confessors in the internal forum always suspended as regards penitents who cannot approach the City. In this matter, however, there can be diversity for different Jubilees; hence no certain rule is supplied except by the Bull indicating the Jubilee and determining the prescriptions.

Observation. - To certain categories of the faithful who are in the impossibility of going to the City, it is usually granted that already during the holy year they may gain the Jubilee: thus all religious women and pious women living a common life, and women and girls living with them; anchorites who live in continual enclosure and solitude, professing a regular Order; captives, those detained in prisons, those undergoing the penalty of exile or deportation; the sick, and old people who have completed their seventieth year; laborers procuring their livelihood for themselves by daily labor, if they are impeded from undertaking the Roman journey; and perhaps others if they are indicated in the Bull.

But those who have gained the Jubilee in the holy year can gain it again if in the following year it is extended to the whole world.

The faculties which are accustomed to be conceded by the Sacred Congregation of the PROPAGATION OF THE FAITH to Bishops for five years are contained in TEN FORMULAS of greater or lesser amplitude.

The Congregation of the HOLY OFFICE prepared these, and transmitted them to the Sacred Congregation of the PROPAGATION OF THE FAITH, through which they are communicated to Bishops; but in such a way that those dwelling in more remote regions obtain more ample faculties, namely those which, according to the order of the List, are found enumerated in the 1st and 2nd place.

Behold the Formula (n. X) which is accustomed to be communicated to the Bishops of FRANCE.⁶

1. Of absolving from Heresy, and Apostasy from the Faith, and from Schism any persons whatever, even Ecclesiastics, both seculars and Regulars, but not those who have been from places where the Holy Office is exercised, unless they offended in places of Missions in which Heresies rage with impunity, nor those who have judicially abjured; unless these were born where Heresies rage with impunity, and after judicial abjuration, having returned thither, have relapsed into Heresy, and this in the forum of conscience only.

2. Of keeping and reading, but not however of conceding to others, except, yet for a time, to those priests whom he knows to be especially suitable and honorable, prohibited books, the works of Dupuy, Volney, M. Reghellini, Pigault, le Brun, De Potter, Bontham, J. A. Dulaure, Fetes et Courtisanes de la Grece, Novelle di Casti, and other works treating professedly of obscene matters and against Religion being excepted.

3. Of dispensing in the 3rd and 4th simple and mixed degree only with the poor in marriages to be contracted; but in contracted marriages with converted Heretics, also in the 2nd simple and mixed degree, provided that it in no way touches the first degree, and in these cases of declaring the offspring received legitimate.

4. Of dispensing over the impediment of public honesty arising from valid betrothals.

5. Of dispensing over the impediment of crime, neither of the Spouses however plotting, and of restoring the lost Right of asking for the debt.

6. Of dispensing in impediments of spiritual kinship, except between the one lifting and the one lifted.

7. But these Matrimonial dispensations, namely the 3rd, 4th, 5th, and 6th, are not to be conceded except with the clause, provided that the woman has not been abducted, and if she has been abducted, she is not in the power of the abductor, and in dispensations of this kind it is to be declared expressly that they are conceded as by a Delegate of the Apostolic See, to which effect also the tenor of faculties of this kind is to be inserted with expression of the time for which they were conceded.

8. Of dispensing in irregularities arising from occult delict only, with that one excepted which is contracted from voluntary homicide.

9. Of dispensing and commuting simple vows into other pious works, vows of Chastity and Religion being excepted.

10. Of absolving from all censures, even those reserved in a special manner to the Roman Pontiff in the Bull Apostolicae Sedis moderationi of 12 October 1869, with the absolution of an accomplice in a base sin excepted; - in places however where heresies rage with impunity.

11. Of delegating to simple Priests the power of blessing Vestments and other utensils necessary for the Sacrifice of the Mass, where sacred Unction does not intervene, and of reconciling polluted Churches with water blessed by the Bishop, and in a case of necessity even with water not blessed by the Bishop.

12. Of communicating these faculties in whole or in part, as he shall judge necessary according to his conscience, to suitable Priests laboring in the conversion of Souls, only in places where the exercise of the Catholic religion is prohibited.

13. And the aforesaid faculties are to be exercised gratis and without any payment, and are to be understood as conceded for five years only.

14. Of using the same faculties only in the places of the Diocese N.

Note. A question having been proposed, what the mutual relation is between the printed faculties customarily conceded to Bishops both by the Sacred Penitentiary and by the Sacred Congregation of the Propagation of the Faith, the response was: "I have this to signify to You, namely that since faculties are given by Our Most Holy Lord either through the Sacred Congregation of the Propagation of the Faith, or through the Sacred Penitentiary, and since He himself, with attention to the adjuncts of places, persons, and times, concedes them broader or narrower, neither of the Congregations is to be said to restrict faculties given by the other, unless this is expressly provided in the rescript." Moy, Archiv., vol. V, p. 471.

FR. ANTONIUS MARIA, Cardinal Priest of the Title of the Holy XII Apostles, PANEBIANCO, of the Order of Minors of St. Francis Conventual, Major Penitentiary of Our Most Holy Lord the Pope and of the Holy Apostolic See.

To you, Most Reverend Father in Christ... we communicate the below-written faculties, to last for three years, by which, notwithstanding the Constitution Apostolicae Sedis, for the forum of conscience through You, or through Your Vicar General in Spiritualibus, provided that he has been constituted in the Sacred Order of the Presbyterate, even outside sacramental confession for the flock committed to You, and only within the limits of Your Diocese, and by the special Authority of the Apostolic See delegated to You, to be expressed in each case, you may be able to use them, and may be able to impart them to the Canon Penitentiary and also to Forane Vicars for the forum likewise of conscience and only in the act of sacramental confession, even habitually, if it shall have pleased You, but to other Confessors when they have had recourse to You, or to the aforesaid Vicar General, in particular cases of Penitents, for the case set forth, unless because of peculiar causes you shall judge that they are to be communicated to some Confessors to be specially subdelegated by You, for a time to be established at your discretion.

I. Of absolving from excommunication on account of violent hands laid upon Clerics, or Priests, or upon Regulars, provided that death, or mutilation, or a lethal wound, or fracture of bones has not followed; and provided that the cases have not been brought to the external forum, with the things to be enjoined being enjoined, and especially that competent satisfaction be made to the injured party.

II. Of absolving from censures inflicted against duelists only in cases not brought to the forum of the Ordinary; with a grave salutary penance enjoined, and with other things enjoined which by law will have to be enjoined.

III. Of absolving any penitents whatever, whether men or women (public heretics, or those publicly dogmatizing, excepted), from any sentences, censures, and ecclesiastical penalties incurred on account of heresies externalized either with no one hearing or noticing, or before others, on account of infidelity and abjuration of the Catholic Faith privately admitted, sorceries and heretical malefices perpetrated even with associates, and also on account of invocation of the Demon with a pact of giving the soul, and idolatry furnished to him and heretical superstitions exercised, and finally on account of any false Dogmas whatever insinuated; after, however, the penitent has denounced the accomplices, if he has any; and insofar as, on account of just causes, he cannot denounce before absolution, a serious promise having been made by the penitent of carrying out the denunciation as soon as possible and in the better manner in which it can be done; and after in each case he has secretly abjured the heresies before the absolver, and has expressly revoked the pact entered with the cursed Demon; the bond perhaps written out having been handed over to the same absolver, and other superstitious means, all to be burned or destroyed, with a grave salutary penance enjoined according to the measure of the excesses, with frequency of the Sacraments, and the obligation of retracting himself before the persons before whom he manifested the heresies, and of repairing the scandals inflicted.

IV. Of absolving from censures incurred on account of violation of the enclosure of Regulars of each sex, provided that it was not with intention toward an evil end, even though the effect did not follow, and provided that the cases have not been brought to the Forum of the Ordinary, with a congruous salutary penance. And besides, of absolving women only from censures and ecclesiastical penalties incurred on account of violation, for an evil end, of the enclosure of Religious men, provided however that the cases remain occult; with a grave salutary penance enjoined, with prohibition of approaching the Church and Convent, or Coenobium, of the said Religious, while the occasion of sinning endures.

V. Of absolving from censures incurred on account of retention and reading of prohibited books, with a congruous salutary penance enjoined, and also the firm obligation of handing over, as by law, either by himself or through another without any delay, and insofar as it can be done, before absolution, the prohibited books, if the penitent retains any in his power.

VI. Of absolving from a case reserved to the Apostolic See on account of gifts received from Regulars of each sex: with a salutary penance enjoined, and when there is question of gifts which do not exceed the value of ten scudi, with some alms imposed, to be taxed by the judgment of the absolver, and cautiously distributed as soon as he can, for the benefit of the Religion to which restitution would have to be made: provided however that it is not established that those gifts were from the proper goods of the Religion; but insofar as the gifts received either were beyond the value of ten scudi, or are established to have been from the proper goods of the Religion, restitution having first been made, or, if he cannot fulfill it at present, a serious promise having been issued of making restitution within a term to be predefined by the judgment of the absolver, otherwise under reincidence.

VII. Of absolving from censures and ecclesiastical penalties those who have given their name to forbidden Masonic or Carbonarian sects, and other similar ones, or have furnished favor, yet in such a way that they separate themselves altogether from the respective sect and abjure it; books, manuscripts, and signs regarding the sect, if they retain any, they are to hand over into the hands of the absolver, to be cautiously transmitted as soon as possible to the Ordinary, or at least, if just and grave causes demand this, to be burned, with grave salutary penance enjoined according to the measure of faults, with frequency of sacramental Confession; and also of absolving those who culpably neglected to denounce the occult leaders and masters of such sects, with salutary penance likewise enjoined, and the firm obligation under reincidence of denouncing the same to You, or to others to whom it belongs, as by law.

VIII. Of absolving Religious of any Order whatever (even Nuns, however through Confessors approved by You or to be specially deputed for them) not only from the preceding things, but also from cases and censures reserved in their Religion, provided that the Religious have had legitimate license of making Confession outside their own Order.

IX. Of dispensing for asking the conjugal debt with a transgressor of the vow of chastity, who has contracted Matrimony with the said vow, by warning a penitent of this kind that he is held to observe the same vow, both outside the licit use of Matrimony, and if he shall survive his husband or wife respectively.

X. Of dispensing with an incestuous man, or incestuous woman, for asking the conjugal debt, the right of which he or she has lost from supervening occult affinity through carnal copula had with a female blood-relative, or male blood-relative, whether in the first, or in the first and second, or in the second degree, of his wife, or respectively of her husband, with the occasion of sinning removed; and with a grave salutary penance enjoined, and sacramental Confession once each month for a time to be established at the discretion of the one dispensing.

XI. Of dispensing over the occult impediment of the first, and also of the first and second, and of the second degree only of affinity arising from illicit carnal copula, when there is question of a matrimony already contracted with the said impediment, and insofar as there is question of copula with the mother of his putative wife, provided that it followed after the birth of the same putative wife; and not otherwise: the penitent having been warned concerning the necessary secret renewal of consent with his putative wife, or her putative husband, once he or she has been made certain concerning the nullity of the prior consent, but so cautiously that the offense of the penitent himself is nowhere detected: and insofar as this making certain cannot be done without grave danger, consent having been renewed according to the rules handed down by approved authors, with the occasion of sinning removed; and with salutary penance enjoined, and sacramental Confession once in the month for a time to be established at the discretion of the one dispensing.

Likewise. Of dispensing over the said occult impediment of affinity from illicit copula also in Matrimonies to be contracted, when however all things have been prepared for the nuptials, and the Matrimony cannot be deferred until a dispensation can be obtained from the Apostolic See without danger of grave scandal: with the occasion of sinning always removed, and the condition remaining firm that copula had with the mother of the woman does not precede the birth of this woman; with salutary penance enjoined in each case.

XII. Of dispensing over the occult impediment of crime, provided that it is without any plotting, and there is question of a Matrimony already contracted; the putative spouses having been warned concerning the necessary secret renewal of consent: and with grave salutary penance enjoined and sacramental Confession once each month for a time to be established at the discretion of the one dispensing.

XIII. Of dispensing over the impediment of the third, or of the third and fourth, or of the fourth simple degree, whether of the degree of consanguinity or affinity, over which or which a dispensation has been obtained from the Apostolic See, and in the letters of such dispensation incestuous copula, which nevertheless remains occult, was kept silent.

And also of dispensing or revalidating letters of this kind rendered void and null from incest, whether perpetrated and repeated after the dispensation had been requested, or after its dispatch and before the respective execution, up to the same execution, in cases always occult, whether there is question of Matrimony to be contracted, or already contracted, the putative spouses, in a contracted Matrimony, having been warned concerning the necessary secret renewal of mutual consent; with congruous salutary penance enjoined in individual cases. (But see n. 2051, Note, as regards marriages entered or to be entered after the Decree of 25 June 1885.)

Given at Rome from Our House on the day 20 May 1874.

A. Pellegrini, Regent of the S. P. - Hip. Cañcus Palombi, Subst. of the S. P.

Note. The Bishops of ITALY are furnished besides by the Sacred Penitentiary with opportune faculties to be renewed annually: for the absolution of haters of the Pontifical Dominion, namely of those who hold public offices in the usurped region; - likewise, as regards Patrons of Benefices, if these are vacant; - as regards purchasers of the goods of the Church, whether movable or immovable, and as regards the leasing of immovables; as regards ecclesiastical immunity; - as regards unhappy Confessors who have absolved an accomplice: - and this under certain clauses (cf. Del Vecchio, tom. I, Appendix XII).

FR. ANTONIUS MARIA, Cardinal Priest of the Title of the Holy XII Apostles, PANEBIANCO, of the Order of Minors of St. Francis Conventual, Major Penitentiary of Our Most Holy Lord the Pope and of the Holy Apostolic See.

To you, beloved Confessor in Christ, legitimately approved by the Ordinary of the place for receiving the sacramental confessions of each sex, we concede the below-written faculties, by which, notwithstanding the Constitution Apostolicae Sedis, you may be able to use Apostolic Authority for the forum of conscience and in sacramental Confession, and not otherwise, yet in such a way that you ought not to manifest them to anyone, unless necessity or utility shall have required it.

I. Of absolving from Excommunication on account of violent hands laid upon Clerics, or Priests, whether Seculars or Regulars, in cases however not brought, nor easily to be brought, to the forum of the Ordinary; provided that death, or mutilation, or lethal wound, or fracture of bones has not followed, and with congruous salutary penance enjoined with the obligation of cautiously and competently satisfying the injured party.

II. Of absolving from Censures inflicted against duelists, provided that the cases have not been brought to the forum of the Ordinary; with grave salutary penance enjoined, and the other things enjoined which by law will have to be enjoined.

III. Of absolving any Penitents whatever, whether men or women (public heretics or those publicly dogmatizing excepted²) from any Sentences, Censures, and Ecclesiastical Penalties incurred on account of heresies externalized either with no one hearing or noticing, or before others, on account of infidelity, and abjuration of the Catholic Faith privately admitted, sorceries, and heretical malefices perpetrated even with associates, and also on account of invocation of the Demon with a pact of giving the soul, and idolatry furnished to him, and heretical superstitions exercised, and finally on account of any false dogmas whatever insinuated; after however the Penitent has denounced the accomplices, if he has any in the aforesaid things, to the Ordinary of the place, or to the Minister of the Sacred Inquisition in places in which the authority of the Sacred Inquisition flourishes, as by law; and insofar as there is question of places in which the authority of the Sacred Inquisition does not flourish, or on account of just causes he cannot denounce before absolution, a serious promise having been made by the Penitent of carrying out the denunciation as soon as possible, and in the better manner in which, by your judgment, it can be done, before the Ordinary of the place; and after in each case he has secretly abjured the heresies before You, and expressly revoked the pact entered with the cursed Demon; the bond perhaps written out having been handed over to You, and other superstitious means, all to be burned; with grave salutary penance enjoined according to the measure of excesses, with frequency of the Sacraments, and the obligation of retracting himself, by your prudent judgment, before the persons before whom he manifested the heresies, and of repairing the scandals inflicted.

IV. Of absolving from Censures incurred on account of violation of the enclosure of Regulars of each sex, provided that it was not with intention toward an evil end, even though the effect did not follow, and provided that the cases have not been brought to the forum of the Ordinary, with congruous salutary penance. And besides, of absolving Women only from Censures and Ecclesiastical Penalties incurred on account of violation, for an evil end, of the enclosure of Religious Men, provided however that the cases remain occult; with grave salutary penance enjoined, with prohibition of approaching the Church, and Convent, or Coenobium, of the said Religious, while the occasion of sinning endures.

V. Of absolving from Censures incurred on account of retention and reading of prohibited books, with congruous salutary penance enjoined, and also the firm obligation of handing over to the Ordinary of the place, or to whom by law, either by himself or through another without any delay, and, insofar as it can be done, before absolution, the prohibited books, if the penitent retains any in his power.

VI. Of absolving from a case reserved to the Apostolic See on account of gifts received from Regulars of each sex: with salutary penance enjoined, and when there is question of gifts which do not exceed the value of ten scudi, with some alms imposed to be taxed by your judgment, and cautiously distributed, as soon as he can, for the benefit of the Religion to which restitution would have to be made; provided however that it is not established that those gifts were from the proper goods of the Religion; but insofar as the gifts received either were beyond the value of ten scudi, or are established to have been from the proper goods of the Religion, restitution having first been made, or, if he cannot fulfill it at present, a serious promise having been issued of making restitution within a term to be predefined at your discretion, otherwise under reincidence.

VII. Of absolving from Censures and Ecclesiastical Penalties those who have given their name to forbidden Masonic or Carbonarian Sects, and other similar ones, or have furnished favor, yet in such a way that they separate themselves altogether from the respective Sect and abjure it, books, manuscripts, and signs regarding the Sect, if they retain any, they are to hand over into your hands, to be cautiously transmitted as soon as possible to the Ordinary, or at least, if just and grave causes demand this, to be burned; with grave salutary penance enjoined according to the measure of faults, with frequency of sacramental Confession, and other things enjoined to be enjoined by law: and also of absolving those who culpably neglected to denounce the occult leaders and masters of such Sects, with salutary penance likewise enjoined, and the firm obligation under reincidence of denouncing the same to the Ordinary of the Place, or to others to whom it belongs, as by law.

VIII. Of absolving Religious of any Order whatever, provided that they have had legitimate license of making Confession outside their own Order, and also Nuns (provided however that you have been approved and deputed by the Ordinary for them) not only from the preceding things, but also from Cases and Censures reserved in their Religion.

IX. Of commuting, the causes having been considered, all simple Vows into other works of penance or piety: except the five Vows reserved to the Apostolic See, namely of Chastity, and Religion, and of the three Pilgrimages, namely to the sacred Thresholds of the Holy Apostles, to St. James in Compostella, and to Jerusalem, and also penal Vows for restraining oneself from sins; and besides the Vow of not playing games; and vows in which there is question of prejudice or of the right of a Third party.

X. Of dispensing for asking the conjugal debt with a transgressor of the Vow of Chastity, who has contracted matrimony with the said Vow, by warning a penitent of this kind that he is held to observe the same, both outside the licit use of matrimony, and if he shall survive his husband, or respectively wife.

XI. Of dispensing with an incestuous man, or incestuous woman, for asking the conjugal debt, the right of which he or she has lost from supervening occult affinity through carnal copula had with a female blood-relative, or male blood-relative, whether in the first, or in the first and second, or in the second degree of his wife, or respectively of her husband, with the occasion of sinning removed, and with grave salutary penance enjoined, and sacramental Confession once each month, for a time to be established at your discretion.

XII. Of dispensing over the occult impediment of the first, and also of the first and second, and of the second degree only of affinity arising from illicit copula, when there is question of matrimony already contracted with the said impediment: yet in such a way that if affinity of this kind arises from copula with the mother of the betrothed woman, the birth of the betrothed woman precedes the copula itself:

1. "Of conferring orders outside the times and without observing interstices up to and including the presbyterate, if there shall be necessity of priests there."

2. "Of dispensing in any irregularities whatsoever, except those which proceed either from true bigamy or from voluntary homicide; and in these two cases also, if there shall be precise necessity of workers there, provided however that, as to voluntary homicide, scandal does not arise from a dispensation of this kind."

3. "Of dispensing concerning a defect of age of one year¹ on account of scarcity of workers, so that they can be promoted to the priesthood, if otherwise they shall be suitable."

4. "Of dispensing and commuting simple vows into other pious works, and of dispensing for a reasonable cause in simple vows of chastity and of religion."²

5. "Of absolving and dispensing in any simony whatsoever; and in real simony, the benefices having been dismissed, and concerning fruits badly received, some alms or salutary penance having been enjoined at the judgment of the one dispensing; or even, the benefices having been retained, if they are parochial and there are not those who can be placed over the parishes."

6. "Of dispensing in the 3rd and 4th degree of consanguinity and affinity, simple and mixed only, and in the 2nd, 3rd and 4th mixed degrees, not however in the 2nd alone as to future marriages; but as to past marriages, also in the 2nd alone, provided it in no way touches the first degree, with those who are converted from heresy or infidelity to the Catholic Faith, and in the aforesaid cases of declaring the offspring received to be legitimate."

7. "Of dispensing concerning the impediment of public honesty arising from just" [of justice, according to Feije, de imp., n. 615 (l)] "betrothals."

8. "Of dispensing concerning the impediment of crime, neither of the spouses however plotting, and of restoring the lost right of asking the debt."

9. "Of dispensing in the impediment of spiritual relationship, except between the one lifting and the one lifted."

10. "But these matrimonial dispensations, namely the 6th, 7th, 8th and 9th, are not to be granted except with the clause: provided that the woman has not been abducted, or, if she has been abducted, does not exist in the power of the abductor; and in the dispensation the tenor of faculties of this kind is to be inserted, with expression of the time for which they were granted."

11. "Of dispensing with gentiles and infidels having several wives, so that after conversion and baptism they can retain whichever of them they prefer, if she also becomes faithful, unless the first should wish to be converted."

12. "Of preparing the Holy Oils with the priests whom they can have, and, if necessity urges, even outside the day of the Lord's Supper."

13. "Of delegating to simple priests the power of blessing vestments and other utensils necessary for the Sacrifice of the Mass, where sacred anointing does not intervene; and of reconciling polluted churches with water blessed by a Bishop, and, in a case of necessity, even with water not blessed by a Bishop."

14. "Of granting three times in the year a plenary indulgence to those contrite, confessed, and refreshed by sacred communion."

15. "Of absolving from heresy and apostasy from the faith and from schism any persons whatsoever, even ecclesiastics both secular and regular; not however those who have come from places where the Holy Office is exercised, unless they have offended in places of missions in which heresies roam with impunity; nor those who have judicially abjured,³ unless they were born where heresies roam with impunity, and after judicial abjuration, having returned there, have relapsed into heresy, and these in the forum of conscience only."

16. "Of absolving from all censures in the Constitution Apostolicae Sedis moderationi, dated October 12, 1869, reserved to the Roman Pontiff even in a special manner, excepted the absolution of an accomplice in a shameful sin."⁴

17. "Of conceding a plenary indulgence to those first converted from heresy, and also to any faithful whatsoever at the point of death, at least contrite, if they shall not be able to confess."

18. "Of conceding a plenary indulgence in the prayer of forty hours, to be announced three times in the year on days agreeable to the bishop, to those contrite and confessed and refreshed by sacred communion, if nevertheless from the concourse of the people and the exposition of the Most Holy Sacrament there is no probable suspicion of sacrilege by heretics and infidels, or of offense by magistrates."

19. "Of gaining for themselves the same indulgences."

20. "On each Monday not impeded by an office of nine lessons, or, if impeded by these, on the immediately following day, of celebrating a Mass de requie on any altar whatsoever, even portable, and of freeing souls according to their intention from the pains of purgatory by way of suffrage."

21. "Of keeping and reading, but not however of conceding to others, except for a time and only to those priests whom he knows to be especially suitable and honorable, prohibited books, excepted the works of Dupuy, Volney, M. Reghellini, Pigault, le Brun, De Potter, Bontham, J. A. Dulaure, Fetes et courtisanes de la Grece, Novelle of Casti, and other works treating professedly of obscene things and against Religion."⁵

22. "Of placing regulars over parishes, and of deputing to them their vicars in defect of seculars, with the consent however of their superiors."

23. "Of celebrating twice in the day, if necessity urges, yet in such a way that in the first Mass he has not taken the ablution, - for one hour before dawn and another after noon, - without a minister,

• and under the open sky and under the earth, yet in a decent place, - even if the altar is broken or without relics of saints, - and with heretics, schismatics, infidels, and excommunicates present, - if otherwise it cannot be celebrated. But let him beware lest he use the aforesaid faculty or dispensation of celebrating twice in the day otherwise than from most grave causes and most rarely; in which matter his conscience is gravely burdened. But if it has seemed good to communicate this same faculty to another priest according to the power to be placed below, or to approve the causes of using it for someone who has obtained this faculty from the Holy See, it is seriously enjoined upon his conscience that he communicate the same, or respectively approve the causes, to a few only, and those of more mature prudence and zeal and who are absolutely necessary, nor for any place whatever, but where grave necessity has required, and for a brief time."⁶

24. "Of carrying the Most Holy Sacrament secretly to the sick without light, and of keeping it without the same for the same sick persons, yet in a decent place, if there is danger of sacrilege from heretics or infidels."

25. "Of clothing himself in secular garments, if otherwise they cannot either pass over to the places committed to their care or remain in them."

26. "Of reciting the rosary or other prayers, if they cannot carry the breviary with them, or are not able to recite the divine office because of some legitimate impediment."

27. "Of dispensing, when it shall seem expedient, concerning the eating of meats, eggs, and milk foods in the time of fasts and Lent." See Benedict XIV, Constitution Libentissime, June 10, 1745, § Insula, whence it is clear that here the faculty is given of dispensing only particular persons. (Z) p. 478.

28. "Of communicating the aforesaid faculties, not however those which require the Episcopal Order, or are exercised not without the use of Sacred Oils, to suitable priests who will labor in their dioceses, and especially at the time of their death, so that, the see being vacant, there may be someone who can supply until the Apostolic See, having been made more certain, which ought to be done as soon as possible, provides in another way through delegates or through one of them; to which delegates by Apostolic authority the faculty is conceded, the see being vacant and in a case of necessity, of consecrating chalices, patens, and portable altars with Sacred Oils, blessed however by a Bishop."⁷

29. "And the aforesaid faculties are to be exercised gratis and without any payment, and are to be understood to have been granted only for a ten-year period,⁸ nor can he use them outside the boundaries of his diocese."⁹

1. "Of reciting privately, a legitimate cause concurring, Matins with Lauds of the following day immediately after two hours have elapsed after noon, and of communicating the same faculty to ecclesiastical men, whether secular or regular."

2. "Of retaining and reading books prohibited by the Apostolic See, even those professedly dealing against Religion, for the purpose of refuting them; yet let him diligently guard them lest they come into the hands of others, excepted those professedly astrological, judicial, superstitious, and obscene; and of conceding the same faculty also to others, sparingly however, and provided that he can prudently presume that they will suffer no detriment from reading of this kind."

3. "Of dispensing with Deacons of either clergy concerning a defect of age of fourteen months, so that they can be promoted to the Priesthood, if otherwise they shall be suitable."

4. "Of permitting parish priests subject to him, provided a just and legitimate cause concurs, that on those feast days on which the Faithful have been released by Apostolic authority from the obligation of hearing Mass, they themselves may be able to abstain from application for the people, provided that they pray specially for the same people in Mass of this kind."

5. "Of permitting Catholics subject to him that on Fridays, Saturdays, and other days on which the eating of meats is forbidden, they may be able to provide meats to non-Catholics, if it should happen that they are at their table, provided however that contempt of the ecclesiastical law is absent and they use a faculty of this kind soberly and with much circumspection, lest scandal be cast upon Catholics or heterodox persons."

6. "Of deputing some priest in places subject to him with the faculty of consecrating chalices, patens, and altar stones according to the form prescribed in the Roman Pontifical, yet using Sacred Oils blessed by a Catholic Bishop."

7. "Of imparting four times in the year, within the boundaries of his diocese, on the more solemn feasts, the Papal Blessing according to the formula printed in type and inserted, with a plenary indulgence to be gained by those who, truly penitent, confessed, and refreshed by Sacred Communion, have been present at the same Blessing and have prayed to God for the propagation of the Holy Faith and the exaltation of the Holy Roman Church." The Pontifical has the formula, part 3, p. 291, Mechlin edition, 1862.

8. "Of declaring one altar in any church of his diocese to be privileged, provided another privileged altar is not present, for all Sacrifices of the Mass which will be celebrated on the same altar by any presbyter whatsoever, secular or regular of any order."

9. "Of blessing rosaries, crosses, sacred medals, and of applying indulgences to them according to the sheet printed in type and inserted,¹⁰ and also of erecting Confraternities of the Blessed Virgin Mary of Mount Carmel, of the Most Holy Rosary, and of a Good Death, with application of all indulgences and privileges which the Supreme Pontiffs have imparted to the same Confraternities; with the power moreover added of communicating these faculties to presbyters engaged in the sacred ministry."

10. "Of erecting in places of his diocese in which Franciscan Fathers are not present the pious exercise of the Way of the Cross, with application of all indulgences and privileges which the Supreme Pontiffs have imparted to those performing an exercise of this kind, with the power moreover added of communicating this faculty to presbyters engaged in the sacred ministry."

11. "Of promoting Clerics subject to him to the Subdiaconate and other Major Orders up to and including the Presbyterate by title of mission, an oath however having been furnished by the same Clerics before they are ordained Subdeacons, by which they promise, after the manner of Pontifical alumni, that they will perpetually serve their diocese or mission."¹¹ (kk) p. 473.

12. "Of delegating the blessing of bells, whenever they themselves cannot perform it without grave inconvenience, to priests agreeable to him, the rite of the Roman Pontifical having been observed, and Oils and water blessed by a Bishop having been used; and also without water blessed by a Bishop, if a grave cause concurs."

13. "And the aforesaid faculties are to be exercised gratis and without any payment, nor can he use them outside the boundaries of his diocese."

1. "Of dispensing concerning the impediment of spiritual relationship between the one lifting and the one lifted."

2. "Of dispensing in occult cases and in the forum of conscience only concerning the first and second degree, simple and mixed, of affinity arising from illicit copula, in a line either collateral or even direct, provided that, if there is question of the direct line, no doubt underlies that the spouse can be the offspring begotten by the other of the contracting parties, both in marriages contracted knowingly or ignorantly, and in marriages to be contracted."

3. "Of dispensing with subjects, excepted Italians concerning whom it is not established that they have wholly deserted an Italian domicile, and excepted moreover the case of marriage with a Jewish man or woman, concerning the impediment of disparity of worship, insofar as it can be done without insult to the Creator, and provided that there is complete caution concerning the conditions prescribed by the Church, and especially concerning removing from the Catholic spouse the danger of perversion, and concerning the conversion of the infidel spouse to be cared for according to strength, and concerning the whole offspring of either sex to be educated altogether in the holiness of the Catholic Religion; the instruction printed in type and annexed being observed in the rest."¹²

4. "Of dispensing with his subjects, excepted Italians concerning whom it is not established that they have wholly deserted an Italian domicile, concerning the impeding impediment of mixed Religion, provided that there is complete caution concerning the conditions prescribed by the Church as in the preceding No. 3."¹³

5. "Of dispensing in mixed marriages already contracted, not likewise in those to be contracted, concerning degrees of consanguinity and affinity concerning which he has already obtained Apostolic faculty for Catholics, insofar as the Catholic party, previous absolution from the guilt of incest and censures having been given, can contract marriage anew duly and legitimately with the non-Catholic party, and the offspring received and to be received be declared legitimate, provided that there is complete caution concerning the conditions prescribed by the Church as in the preceding No. 3."

6. "Of sanating in the root marriages contracted, when it is found that there was present a diriment impediment concerning which he himself can dispense from the indult of the Apostolic See, and there would be great inconvenience in requiring renewal of consent from the innocent party; the party conscious of the impediment having nevertheless been admonished concerning the effect of this sanation."

7. "Of absolving the contracting parties in all and each of the cases set forth above, provided there is need, from the guilt of incest and from censures, a suitable salutary penance having been imposed according to the measure of the faults, and of declaring the offspring received and to be received legitimate."

8. "Of subdelegating the present faculties to his Vicars General whenever he must be absent from his own residence beyond a day, and to two or three presbyters agreeable to him in the more remote places of his own diocese, for some number however of the more urgent cases in which recourse to himself cannot be had." (44) T. II, p. 427.

"But His Holiness willed and altogether commanded that the aforesaid Bishop use the above faculties only when just and grave causes accede, and gratis, some suitable alms nevertheless having been enjoined, to be disbursed for a pious work at the judgment of the Bishop himself; and that, the ten-year period having elapsed" (today five-year period), "he ought to make the Apostolic See more certain concerning each dispensation granted."

"Of dispensing in either forum with Catholics subject to his jurisdiction, in marriages whether contracted or to be contracted, concerning the following impediments":

1. "Concerning the impediment of the first degree of affinity in the collateral line arising from licit copula, for" (e.g., ten) "cases."¹⁴

2. "Concerning the impediment of the second degree of consanguinity or affinity mixed with the first in the transverse line, for" (e.g., sixty) "cases."

3. "Concerning the impediment of the second degree of consanguinity or affinity in an equal transverse line, for" (e.g., one hundred) "cases."

4. "Concerning the public impediment of the first degree of affinity, arising from illicit copula, in a line either collateral or even direct, for" (e.g., thirty) "cases, provided that if there is question of the direct line, there is no underlying doubt that the spouse is the offspring begotten by the other of the contracting parties."

"Moreover His Holiness granted to the aforesaid Bishop, in all and each of the cases set forth above, the faculty of absolving the contracting parties, provided there is need, from the guilt of incest and censures, a suitable salutary penance having been imposed according to the measure of the faults, and of declaring legitimate offspring both received and to be received."

"But the same His Holiness willed and altogether commanded that the aforesaid Bishop use these same faculties only when most urgent causes concur, and gratis, some alms nevertheless having been enjoined to be disbursed for a pious work at the judgment of the Bishop himself."

"Finally the Most Holy Father gave the same Bishop the power of subdelegating the aforesaid faculties to his Vicars General, whenever he must be absent from his own residence beyond a day, and to two or three presbyters agreeable to him in the more remote places of his own diocese, for some number however of the more urgent cases in which recourse to himself cannot be had." (44) T. II, p. 427.

A. Ordinary Faculties, called Formula I, which are distinguished from the others because, 1° all, and consequently also those matrimonial dispensations which are granted by force of them, are to be exercised gratis;¹⁵ 2° Bishops can communicate them indiscriminately to all "suitable priests who will labor in their dioceses," excepted however those "which require the Episcopal Order, or are exercised not without the use of Sacred Oils," and the faculty of celebrating twice in the day, which they can subdelegate "to a few only ... and those who are absolutely necessary."

B. Extraordinary Faculties, called C. Bishops also can communicate these indiscriminately to all priests laboring in their diocese, excepted the following: 1° "Of consecrating chalices, patens, and altar stones ... with Sacred Oils blessed by a Catholic Bishop," which they can delegate only for an act, or to one or another priest in places subject to them. 2° Of imparting the Papal Blessing four times in the year on the more solemn feasts. 3° "Of declaring one altar in any church of his diocese to be privileged, provided another privileged altar is not present." 4° Of blessing bells, unless when "they themselves without grave inconvenience" cannot perform that act, and then "the rite of the Roman Pontifical having been observed, and Oils and water blessed by a Bishop having been used, and also without water blessed by a Bishop, if a grave cause concurs."

C. Extraordinary Faculties, called D. These, 1° all pertain to matrimonial dispensations. 2° They can be subdelegated "only to Vicars General," provided the Bishops "must be absent from their own residence beyond a day, and to two or three presbyters agreeable to them in the more remote places of their own diocese, for some number however of the more urgent cases in which recourse to them cannot be had." 3° They are to be exercised only when just and grave causes accede, and although gratis, 4° "some suitable alms nevertheless having been enjoined, to be disbursed for a pious work at the judgment of the Bishop himself." 5° "After the ten-year period has elapsed" (today five-year period), Bishops must "make the Apostolic See more certain concerning each dispensation."

D. Extraordinary Faculties, called E. These also, 1° all pertain to matrimonial dispensations. 2° They can be subdelegated only to those to whom Extraordinary Faculties D can be subdelegated. 3° Most urgent causes are required. 4° They are granted to Bishops only for a certain number of cases. 5° Those things are to be observed which above, 4° and 5°, are prescribed to be observed as to Extraordinary Faculties D.

I. Although the crusade bull, as it is called, does not at all obtain in many kingdoms, nonetheless, since nearly the same difficulties occur to be untangled concerning it as concerning the jubilee, we, inquiring what Confessors can do in the commutation of vows by force of the jubilee, will also mention the crusade bull, though we shall speak of it only in passing. The clause which is contained in the jubilee bull concerning the commutation of vows is this: "And whatsoever vows made by them (captivity and religious life alone excepted) may be commuted into other works of piety." The faculty, however, which is granted in the crusade bull is of this kind: "And all their vows (excepting those of an overseas expedition, of chastity, and of religious life) may be commuted by the same Confessor." As is clear from the diversity of the two clauses, the faculty granted in the jubilee is ampler than in the crusade bull. For in this latter, besides the vows of chastity and religious life, the vow of pilgrimage overseas is also excepted, and the faculty of commuting is restricted to some aid for this crusade expedition to be undertaken; which restriction is absent from the jubilee, by virtue of which commutation can be made into any works of piety whatsoever. In the jubilee, however, the faculty is granted of commuting the vows of the threefold pilgrimage, to Jerusalem, Rome, and Compostela. In the crusade bull, too, the faculty is restricted to commuting vows into some aid to be given for the holy war; which restriction is absent from the jubilee.

XV. Plenary indulgences are of two kinds. Some are absolutely such, which remit the whole punishment to disposed faithful. The other is the indulgence which is called jubilee, from the Hebrew word jobel, which signifies liberty and remission, by which the Jews in every fiftieth year recovered their possessions. More things would have to be said here of the jubilee. But because the discussion of these matters would conduce more to wrangling than to instruction, I pass them over. The doctrine given in few words concerning indulgences suffices for the instruction of confessors.

Lucius, a Catholic both good and ingenious, wishes to gain the recently promulgated Jubilee. Among the prescribed works, only the sixty visits to the parish church occasion difficulty, which he resolves to complete in this manner. For he observes that the church must be visited “for fifteen continuous or interrupted days, whether natural or even ecclesiastical”; hence in the morning before he goes to business he makes two visits to the church of his domicile; at midday he twice visits another parish church near the place where he conducts business; having returned home in the evening, after the ecclesiastical day has begun, he completes four other visits; on the following Sunday he adds six visits to the two customary ones for hearing Mass and Vespers, and so on. To satisfy the condition of praying for the intention of the Supreme Pontiff, he employs no determined form, but now offers the Mass heard, now the Rosary recited, now a pious meditation made. Hence it is asked:

1. What is a Jubilee, and what is its extent?

2. What conditions, and in what manner, must be fulfilled in order to gain it?

3. Can anyone gain it partially?

4. What is to be said of the case?

1. What is a Jubilee, and what is its extension?

A Jubilee is a plenary indulgence granted by the Pope with greater solemnity than usual for a definite time together with special faculties for confessors. A general Jubilee is usually granted in the first instance at Rome, and afterwards it is extended to the whole Church.¹

1 Manual of Moral Theology, vol. ii, 455.

2. What conditions for gaining it are prescribed, and how are they to be fulfilled?

The conditions for gaining an ordinary Jubilee are confession, communion, and prayer for the Pope’s intention in churches to be visited for the purpose a certain number of times. As they are conditions on which the Jubilee is granted, they must be exactly fulfilled.

3. Can a Jubilee be gained partially?

Some were of opinion that either a full remission of temporal punishment is gained by a plenary indulgence, or nothing. According to the received opinion, a plenary indulgence may be gained only partially on account of the temporal punishment due to venial sins unrepented of not being remitted. A Jubilee may also be partially gained, in that one who intends to gain it may receive the benefit of the special faculties granted to confessors although afterwards he changes his mind and does not try to gain the indulgence.

4. The case. It appears from the case that the bishop had prescribed sixty visits to be paid to the parish church on fifteen days in order that the faithful might gain the Jubilee. If there was only one parish church in the place where Lucius lived, he had to visit that church, and he did not fulfil the condition by visiting the church where his work was. He was at liberty to make the visits within the natural, or within the ecclesiastical day. It would seem that the visit to the parish church to hear Mass on Sunday may be reckoned among the rest, as it is not otherwise of obligation. Lucius satisfied the obligation of praying for the intentions of the Pope by saying the Rosary, but not by hearing Mass, nor by pious meditation, as these are not vocal prayers.