Obtainable on special occasions

Obtainable on special days

Obtainable on special days at special places

Obtainable on special occasions in one's life

THE SACRED APOSTOLIC PENITENTIARY - DECREE

Norm 13 of the same Constitution decrees, moreover, as follows: "The Enchiridion of Indulgences [collection of indulgenced prayers and works] is to be revised with a view to attaching indulgences only to the most important prayers and works of piety, charity and penance."

In obedience to the will of the Sovereign Pontiff, as expressed both in the above-mentioned Apostolic Constitution and in further instructions from Him, this Sacred Penitentiary has seen to the careful preparation of a new Enchiridion of Indulgences.

The Sovereign Pontiff, Paul VI -- having received a report on the matter in an Audience granted on June 14 of the present year to the undersigned Cardinal, the Penitentiary Major -- on the 15th day of the same month approved, and ordered to be held authentic, the new Enchiridion of Indulgences as published by the Vatican Press. All general grants of indulgences, not included in this same Enchiridion, are hereby revoked. Revoked also are any ordinances concerning indulgences, not included in the Norms on Indulgences given below, whether in the Code of Canon Law, or in Apostolic Letters, even if issued "Motu proprio," or in Decrees of the Holy See.

Everything to the contrary notwithstanding, even if deserving of special mention.

Given at Rome, from the Sacred Apostolic Penitentiary, on the 29th day of June in the year 1968, the feast of the Holy Apostles, Peter and Paul.

+ JOSEPH CARDINAL FERRETTO

Titular Bishop of the Suburban Church of Sabina and Poggio Mirteto

Penitentiary Major

John Sessolo Regent

PRELIMINARY OBSERVATIONS

2. By the most important prayers and works are here meant those, which in the light of tradition and of the changed conditions of present times are indicated as particularly suited in helping the faithful to satisfy for the punishments due their sins and, what is of greater consequence still, in inciting them to a more fervent charity. It was with this principle in view, that the present new arrangement has been carried out.

3. In accordance with traditional practice, participation in the Sacrifice of the Mass and in the Sacraments is not enriched with indulgences. This is because of the surpassing "sanctifying and purifying" efficacy, which the Mass and the Sacraments have in themselves.

When, therefore, an indulgence is granted on certain special occasions (such as, first Holy Communion, the first Mass of a newly ordained priest, or the closing Mass of a Eucharistic Congress), it is to be understood as attached, not to the participation in the Mass or Sacraments as such, but to the extraordinary circumstances connected with the participation. Hence, what the indulgence is intended to promote and, so to speak, to reward are the personal devotion of the participant, which is the special aim of such celebrations, the giving of good example to others, and the manifestation of honor to the august mystery of the Eucharist and to the priesthood.

But an indulgence can be given, as is clear from tradition, to various works of private and public piety; likewise, works of charity and penance, which must be held as having even greater importance at the present time, can be so enriched. All these indulgenced works, however, as for that matter every other good work and every suffering patiently borne, are by no means to be esteemed apart from the Mass and the Sacraments, the principal sources of sanctification and purification; for, it is precisely their good works and sufferings that constitute the oblation, which the faithful join to the oblation of Christ in the Eucharistic Sacrifice ; it is also the Mass and the Sacraments, which move the faithful to perform the tasks laid upon them in such a way that "they will hold fast in their lives to what they have received by faith"; on the other hand, it is through the devoted fulfillment of their tasks, that they become daily ever better disposed to participate fruitfully in the Mass and Sacraments.

4. In conformity with the changed conditions of present times, greater value is placed on the action (opus operantis) of the faithful. For this reason, instead of being a lengthy series of indulgenced works of piety (opus operatum), more or less extraneous to the daily life of the faithful, the number of indulgences now granted is relatively small. By these it is hoped that the faithful will be more effectively moved to live holier and more useful lives, thus healing "the split between the faith which many profess and their daily lives . . . by gathering their humane, domestic, professional, social and technical enterprises into one vital synthesis with religious values, under whose supreme direction all things are harmonized unto God's glory."

The new Enchiridion, therefore, is much shorter than what it was formerly. For certain prayers and pious works have been left out, while others have been brought under the general grants of indulgences.

The main concern has been to attach greater importance to a Christian way of life and to lead souls to cultivate the spirit of prayer and penance and to practice the theologal virtues, rather than merely to repeat certain formulas and acts.

5. Before enumerating the various grants of indulgences, the Enchiridion contains a series of Norms, drawn from the norms of the Apostolic Constitution and from the canons of the Code of Canon Law still in force.

This procedure has been deemed advisable, both to anticipate any difficulties that might later arise and to provide at the same time an orderly and comprehensive exposition of the present discipline on Indulgences.

6. Three general grants of indulgences are first presented in the Enchiridion. These are intended to be a beacon, so to speak, to light the way of the faithful in their daily lives.

Included at times under these general grants are certain pious works, which were indulgenced in times past also.

For the benefit and instruction of the faithful, each of the general grants of indulgences is followed by various citations from the New Testament and from the documents of the II Vatican Council, the intent being to show the conformity of these grants with the spirit of the Gospel and with the renewal proposed by the Council.

7. The general grants of indulgences are followed by grants of indulgences attached to particular pious works. These are few in number, since works of this kind are provided for to a certain extent under the general grants of indulgences. In the matter of prayers, a selection has been made in favor of those which have a more universal appeal. Concerning other prayers, customarily used in particular rites and places, the competent ecclesiastical Authority can decide what is to be done.

8. An Appendix, containing a number of invocations, is added to the Enchiridion, which is then brought to a close with the text, included for documentation purposes, of the Apostolic Constitution The Doctrine of Indulgences.

NORMS ON INDULGENCES

2. An indulgence is partial or plenary, according as it removes either part or all of the temporal punishment due for sin.

3. No one, acquiring indulgences, can apply them to other living persons.

4. Partial as well as plenary indulgences can always be applied to the departed by way of suffrage.

5. The grant of a partial indulgence is designated only with the words "partial indulgence," without any determination of days or years.

6. The faithful, who at least with contrite heart perform an action to which a partial indulgence is attached, obtain, in addition to the remission of temporal punishment acquired by the action itself, an equal remission of punishment through the intervention of the Church.

7. The division of indulgences into "personal," "real" and "local" is abolished, so as to make it clearer that indulgences are attached to the actions of the faithful, even though at times they may be linked with some object or place.

8. Besides the Roman Pontiff, to whom the dispensation of the whole spiritual treasury of the Church has been entrusted by Christ our Lord, they only can grant indulgences by ordinary power, to whom this is expressly conceded by law.

9. In the Roman Curia, whatever pertains to the granting and use of indulgences is committed to the Sacred Penitentiary exclusively, saving the right of the Congregation for the Doctrine of the Faith to examine whatever pertains to dogmatic teaching concerning indulgences.

10. No one below the Roman Pontiff can:

11. Diocesan Bishops, and others equated to them in law, have the right from entrance upon their pastoral office:

12. Metropolitans can grant a partial indulgence in their suffragan Sees, as in their proper diocese.

13. Patriarchs can grant a partial indulgence in each place, even if exempt, of their respective patriarchates, in churches of their rite outside the territory of their patriarchates, and to the faithful of their rite everywhere. Major Archbishops have the same faculty.

14. Cardinals have the faculty of granting a partial indulgence in places or to institutes or persons under their jurisdiction or protection; in other places also, but only to persons present and for that time only.

15.

16, Those who have asked and obtained from the Sovereign Pontiff grants of indulgences for all the faithful are obliged, under penalty of nullity of the favor thus obtained, to submit to the Sacred Penitentiary authentic copies of these same grants.

17. If a feast or its external solemnity is legitimately transferred, it is understood that an indulgence, attached to the feast, is transferred to the same day.

18. A visit to a church or oratory, if required to gain an indulgence attached to a certain day, can be made from noon of the preceding day to midnight at the close of the day itself.

But if the article of devotion has been blessed by the Sovereign Pontiff or by any Bishop, the faithful, using it devoutly, can also gain a plenary indulgence on the feast of the Holy Apostles, Peter and Paul, provided they also make a profession of faith according to any legitimate formula.

20.

21. Holy Mother Church, extremely solicitous for the faithful departed, has decided to apply suffrages to them as abundantly as possible in every Sacrifice of the Mass, abolishing every particular privilege in this regard.

22.

23. Unless the tenor of the grant clearly indicates otherwise, indulgences granted by a Bishop can be gained by his subjects even outside his territory and by others within his territory who are exempt or who have or do not have a domicile elsewhere.

24.

34. Confessors can commute either the prescribed work or conditions, in favor of those who, because of a legitimate impediment, cannot perform the work or fulfill the conditions.

35. Local Ordinaries or Hierarchs, moreover, can grant to the faithful, over whom they exercise legitimate authority and who live in places where it is impossible or at least very difficult to go to confession or Communion, permission to gain a plenary indulgence without confession and Communion, provided they have true contrition for their sins and have the intention of receiving these Sacraments as soon as possible.

36. The deaf and dumb can gain indulgences attached to public prayers, if they devoutly raise their mind and affections to God, while others of the faithful are reciting the prayers in the same place; for private prayers it suffices, if they recite them mentally or with signs, or if they merely read them with their eyes.

THREE GENERAL GRANTS OF INDULGENCES

1. Presented in the first place are three grants of indulgences, intended to serve as a reminder to the faithful to infuse with the christian spirit the actions that go to make up their daily lives and to strive in the ordering of their lives toward the perfection of charity.

2. The first and second grants are a resume of many given in times past; the third, on the other hand, is something altogether new but most suited to the present time when, with the mitigation of the law of fast and abstinence, it is more than ever imperative that penance be practised in other ways.

3. The three grants are truly general in character, each of them comprising many works of the same kind. However, not all such works are enriched with indulgences, but those only which are performed in a particular manner and spirit.

An example in point is the first grant, which reads as follows: "A partial indulgence is granted to the faithful who, in the performance of their duties and in bearing the trials of life, raise their mind with humble confidence to God, adding-even if only mentally -- some pious invocation."

By virtue of this grant those acts only are indulgenced, by which the faithful, while performing their duties and patiently suffering the trials of life, raise their mind to God in the manner indicated.

Acts of this kind, considering the frailty of human nature, are not frequent.

But should anyone be so zealous and fervent as to make such acts frequently in the course of a day, he would justly merit -- over and above a copious increase of grace -- a fuller remission of the punishment due for sin and he would in his charity be able to come to the aid of the souls in purgatory so much the more generously.

The above observations apply with practically the same force to the second and third grants.

4. The three grants are fully in harmony with the Gospel and with the teachings of the II Vatican Council. To illustrate this briefly for the benefit of the faithful, each of the three grants is followed by citations from the Sacred Scriptures and from the Acts of the Council.

First General Grant

A partial indulgence is granted to the faithful who, in the performance of their duties and in bearing the trials of life, raise their mind with humble confidence to God, adding even if only mentally -- some pious invocation.

This first grant is intended to serve as an incentive to the faithful to put into practice the commandment of Christ that "they must always pray and not lose heart" and at the same time as a reminder so to perform their respective duties as to preserve and strengthen their union with Christ.

Mt 7, 7-8: Ask, and it shall be given you; seek, and you shall find; knock, and it shall be opened. For everyone who asks receives, and he who seeks finds, and to him who knocks it shall be opened.

Mt 26, 41: Watch and pray, that you may not enter into temptation.

Lk 21, 34-36: But take heed to yourselves, lest your hearts be overburdened ... with the cares of this life.... Watch, then, praying at all times.

Acts 2, 42: And they continued steadfastly in the teaching of the Apostles and in the communion of the breaking of the bread and in the prayers.

Rom 12, 12: Rejoicing in hope, . . . patient in tribulation, persevering in prayer.

1 Cor 10, 31: Therefore, whether you eat or drink, or do anything else, do all for the glory of God.

Eph 6, 18: With all prayer and supplication pray at all times in the Spirit, and therein be vigilant in all perseverance and supplication.

Col 3, 17: Whatever you do in word or in work, do all in the name of the Lord Jesus, giving thanks to God the Father through him.

Col 4, 2: Be assiduous in prayer, being wakeful therein with thanksgiving.

1 Thes 5, 17-18: Pray without ceasing. In all things give thanks.

II Vatican Council, Dogmatic Const. on the Church, n. 41: Finally, all Christ's faithful, whatever be the conditions, duties and circumstances of their lives -- and indeed through all these -- will daily increase in holiness, if they receive all things with faith from the hand of their heavenly Father and if they cooperate with the divine will. In this temporal service, they will manifest to all men the love with which God loved the world.

II Vatican Council, Decree on the Apostolate of the Laity, n. 4: This life of intimate union with Christ in the Church is nourished by spiritual aids.... These are to be used by the laity in such a way that, while correctly fulfilling their secular duties in the ordinary conditions of life, they do not separate union with Christ from their life but rather performing their work according to God's will they grow in that union.... Neither family concerns nor other secular affairs should be irrelevant to their spiritual life, in keeping with the words of the Apostle, "Whatever you do in word or work, do all in the name of the Lord Jesus Christ, giving thanks to God the Father through him."

II Vatican Council, Pastoral Const. on the Church in the Modern World, n. 43: This split between the faith which many profess and their daily lives deserves to be counted among the more serious errors of our age.... Therefore, let there be no false opposition between professional and social activities on the one hand, and religious life on the other.... Christians should rather rejoice that, following the example of Christ who worked as an artisan, they are free to give proper exercise to all their earthly activities and to their humane, domestic, professional, social and technical enterprises by gathering them into one vital synthesis with religious values, under whose supreme direction all things are harmonized unto God's glory.

Second General Grant

A partial indulgence is granted to the faithful, who in a spirit of faith and mercy give of themselves or of their goods to serve their brothers in need.

This second grant is intended to serve as an incentive to the faithful to perform more frequent acts of charity and mercy, thus following the example and obeying the command of Christ Jesus.

However, not all works of charity are thus indulgenced, but only those which "serve their brothers in need," in need, for example, of food or clothing for the body or of instruction or comfort for the soul.

Mt 25, 35-36. 40: For I was hungry and you gave me to eat; I was thirsty and you gave me to drink; I was a stranger and you took me in; naked and you covered me; sick and you visited me; I was in prison and you came to me.... Amen I say to you, as long as you did it for one of these, the least of my brethren, you did it for me.

Jn 13, 34-35: A new commandment I give you, that you love one another: that as I have loved you, you also love one another. By this will all men know that you are my disciples, if you have love for one another.

Rom 12, 8. 10-11. 13: He who gives, in simplicity; . . . he who shows mercy, with cheerfulness.... Love one another with fraternal charity, anticipating one another with honor. Be not slothful in zeal; be fervent in spirit, serving the Lord.... Share the needs of the saints, practising hospitality.

I Cor 13, 3: And if I distribute all my goods to feed the poor, . . . yet do not have charity, it profits me nothing.

Gal 6, 10: While we have time, let us do good to all men, but especially to those who are of the household of the faith.

Eph 5, 2: Walk in love, as Christ also loved us.

1 Thes 4, 9: You yourselves have learned from God to love one another.

Heb 13, 1: Let brotherly love abide in you.

Jas 1, 27: Religion pure and undefiled before God the Father is this: to give aid to orphans and widows in their tribulation and to keep oneself unspotted from this world.

1 Pt 1, 22: Now that your obedience to charity has purified your souls for a brotherly love that is sincere, love one another heartily and intensely.

1 Pt 3, 8-9: Finally, be all like-minded, compassionate, lovers of the brethren, merciful, humble; not rendering evil for evil, or abuse for abuse, but contrariwise, blessing; for unto this were you called that you might inherit blessing.

2 Pt 1, 5. 7: Do you accordingly strive diligently to supply . . . your piety with fraternal love, your fraternal love with charity.

1 Jn 3, 17-18: He who has the goods of this world and sees his brother in need and closes his heart to him, how does the love of God abide in him? My dear children, let us not love in word, neither with the tongue, but in deed and in truth.

II Vatican Council, Decree on the Apostolate of the Laity, n. 8: Wherever there are people in need of food and drink, clothing, housing, medicine, employment, education; wherever men lack the facilities necessary for living a truly human life or are afflicted with serious distress or illness or suffer exile or imprisonment, there christian charity should seek them out and find them, console them with great solicitude and help them with appropriate relief.... In order that the exercise of charity on this scale may be unexceptionable in appearance as well as in fact, it is altogether necessary to consider in one's neighbor the image of God in which he has been created, and also Christ the Lord to whom is really offered whatever is given to a needy person.

II Vatican Council, Decree on the Apostolate of the Laity, n. 31c: Since the works of charity and mercy express the most striking testimony of the Christian life, apostolic formation should lead also to the performance of these works so that the faithful may learn from childhood on to have compassion for their brethren and to be generous in helping those in need.

II Vatican Council, Pastoral Const. on the Church in the Modern World, n. 93: Mindful of the Lord's saying: "by this will all men know that you are my disciples, if you have love for one another," Christians cannot yearn for anything more ardently than to serve the men of the modern world with mounting generosity and success.... Now the Father wills that in all men we recognize Christ our brother and love him effectively in word and in deed.

Third General Grant

A partial indulgence is granted to the faithful, who in a spirit of penance voluntarily deprive themselves of what is licit and pleasing to them.

This third grant is intended to move the faithful to bridle their passions and thus learn to bring their bodies into subjection and to conform themselves to Christ in his poverty and suffering.

But self-denial will be more precious, if it is united to charity, according to the teaching of St. Leo the Great: "Let us give to virtue what we refuse to self-indulgence. Let what we deny ourselves by fast -- be the refreshment of the poor."

Lk 9, 23: If anyone wishes to come after me, let him deny himself, and take up his cross daily, and follow me.

Lk 13, 5: Unless you repent, you will all perish in the same manner (see 13, 3).

Rom 8, 13: But if by the spirit you put to death the deeds of the flesh, you will live.

Rom 8, 17: Provided, however, we suffer with him that we may also be glorified with him.

1 Cor 9, 25-27: And everyone in a contest abstains from all things, and they indeed to receive a perishable crown, but we an imperishable. I, therefore, so run as not without a purpose; I so fight as not beating the air; but I chastise my body and bring it into subjection.

2 Cor 4, 10: Always bearing about in our body the dying of Jesus, so that the life also of Jesus may be made manifest in our bodily frame.

2 Tm 2, 11-12: This saying is true: If we have died with him, we shall also live with him; if we endure, we shall also reign with him.

Ti 2, 12: In order that rejecting . . . worldly lusts, we may live temperately and justly and piously in this world.

1 Pt 4, 13: Partakers of the sufferings of Christ, rejoice that you may also rejoice with exultation in the revelation of his glory.

II Vatican Council, Decree on Priestly Training, n. 9: With a particular concern should they be so formed in priestly obedience, in a simple way of life and in the spirit of self-denial that they are accustomed to give up willingly even those things that are permitted but are not expedient, and to conform themselves to Christ crucified.

II Vatican Council, Dogmatic Const. on the Church, n. 10: But the faithful, in virtue of their royal priesthood, join in the offering of the Eucharist. They likewise exercise that priesthood in receiving the sacraments, in prayer and thanksgiving, in the witness of a holy life, and by self-denial and active charity.

II Vatican Council, Dogmatic Const. on the Church, n. 41: In the various classes and differing duties of life, one and the same holiness is cultivated by all, who are moved by the Spirit of God and who obey the voice of the Father and worship God the Father in spirit and in truth. These people follow the poor Christ, the humble and crossbearing Christ, in order to be worthy of being sharers in his glory.

Apost. Const. Repent, III c: The Church urges all the faithful to live up to the divine commandment of penance by afflicting their bodies by some acts of chastisement, over and above the discomforts and annoyances of everyday life.... The Church wants to point out that there are three principal ways of satisfying the commandment to do penance, handed down from ancient times -- prayer, fasting and works of charity -- even though abstinence from meat and fasting have received special stress. These penitential methods could be found in all ages, but in our day there are special reasons why one method is encouraged more than the others because of local circumstances. Thus, in nations enjoying greater economic prosperity, encouragement should be given to offering some evidence of self-denial so that Christians will not conform to the world, and at the same time to offering some evidence of charity toward brothers, including those living far away, who are suffering from hunger and poverty.

OTHER GRANTS OF INDULGENCES

1. To the three general grants of indulgences consideredabove under nn. I-III, a few others are here added. These it has seemed beneficial to include, either because of traditional esteem in the case of the old, or because appropriate to the needs of the present in the case of the new.

All these grants complement one another and, while by the offer of an indulgence they move the faithful to perform works of piety, charity and penance, they at the same time bring them into an ever closer union through charity with Christ the Head and with the Church his body.

2. Certain prayers of venerable antiquity and in practically universal use have been retained from the previous edition of the Enchiridion of Indulgences, as for example, the Profession of Faith (n. 16), the psalm Out of the Depths (n. 19), the Magnificat (n. 30), the prayers We fly to your Patronage(n. 57), Hail, holy Queen (n. 51), Direct, we beg you, O Lord (n. 1), We give you thanks (n. 7).

On closer inspection it will be seen that many of these prayers come within the scope of the first of the three general grants, as for example, the prayers Direct, we beg you, Lord (n. 1) and We give you thanks (n. 7).

It has, however, been judged expedient to single them out as indulgenced prayers, for the twofold purpose of eliminating all doubt in this regard and of emphasizing their excellence.

3. Other prayers, formerly included in the Enchiridion ofIndulgences, have been omitted, for the reason that they are prayers proper only to particular rites of the East or to particular regions of the West. The respective Patriarchs and Bishops of these rites and regions, moreover, can by using the faculties given them by law always indulgence these prayers, should they so wish.

4. Retained, moreover, from the previous edition of the Enchiridion of Indulgences, are certain works of greater importance, though somewhat changed where this was deemed appropriate.

5. The individual works, described in the following pages, are each enriched with indulgences. The grant of a partial indulgence is sometimes expressly stated; very often, however, it is merely indicated by the words: Partial indulgence.

If a particular work, when performed in special circumstances, is enriched with a plenary indulgence, this fact, as well as the special circumstances in which the work must be performed, are expressly noted each time; but other requirements for the gaining of a plenary indulgence are, for the sake of brevity, left understood.

As stated in Norm 26, the requirements for the gaining of a plenary indulgence are: the performance of the work, the fulfilment of the three conditions, and a disposition of mind and heart which totally excludes all affection to sin.

6. If the work, enriched with a plenary indulgence, can fittingly be divided into separate parts (for example, the decades of the Marian Rosary) and if for a reasonable cause it cannot be performed in its entirety, a partial indulgence can be gained for the part completed.

7. Deserving of special mention are the following works, for any one of which the faithful can gain a plenary indulgence each day of the year -- saving, however, the provision of Norm 24, 1, according to which no one can gain more than one plenary indulgence in the course of a single day:

-- adoration of the Blessed Sacrament for at least one half an hour (n. 3);

-- devout reading of the Sacred Scriptures for at least one half an hour (n. 50);

-- the pious exercise of the Way of the Cross (n. 63);

-- the recitation of the Marian Rosary in a church or public oratory or in a family group, a religious Community or pious Association (n. 48).

The various grants of indulgences in the official Latin text of the Enchiridion are listed in alphabetical order. In the case of prayers, it is the first words of the prayer that determine its position in this arrangement (for example, Agimus tibi gratias - Angelus Domini); in the case of works, it is the first words by which the work is described (for example, Viae Crucis exercitium - Votorum baptismalium renovatio).

[To obviate any confusion in citing the prayers and works of the Enchiridion by numerical reference, these prayers and works are given in the present English translation in the same order as in the official Latin text; for this reason the Latin designation of each prayer and work is given within parentheses beneath the English designation. (Trans. note) ]

1. Direct, we beg you, O Lord (Actiones nostras)

partial indulgence.

2. Acts of the Theologal Virtues and of Contrition (Actus virtutum theologalium et contritionis)

Each act is indulgenced.

3. Adoration of the Most Blessed Sacrament (Adoratio Ss.mi Sacramenti)

4. Hidden God (Adoro te devote)

Hidden God, devoutly I adore you,
Truly present underneath these veils:
All my heart subdues itself before you,
Since it all before you faints and fails.

Not to sight, or taste, or touch be credit,
Hearing only do we trust secure;
I believe, for God the Son has said it --
Word of Truth that ever shall endure.

On the cross was veiled your Godhead's splendor,
Here your manhood lies hidden too;
Unto both alike my faith I render,
And, as sued the contrite thief, I sue.

Though I look not on your wounds with Thomas,
You, my Lord, and you, my God, I call:
Make me more and more believe your promise,
Hope in you, and love you over all.

O memorial of my Savior dying,
Living Bread, that gives life to man;
Make my soul, its life from you supplying,
Taste your sweetness, as on earth it can.

Deign, O Jesus, Pelican of heaven,
Me, a sinner, in your Blood to lave,
To a single drop of which is given
All the world from all its sin to save.

Contemplating, Lord, your hidden presence,
Grant me what I thirst for and implore,
In the revelation of your essence
To behold your glory evermore.

A partial indulgence is granted to the faithful, who recite devoutly the above hymn.

5. We have come (Adsumus)

Come to us and be with us and enter our hearts.

Teach us what we are to do and where we ought to tend; show us what we must accomplish, in order that, with your help, we may be able to please you in all things.

May you alone be the author and the finisher of our judgments, who alone with God the Father and his Son possess a glorious name.

Do not allow us to disturb the order of justice, you who love equity above all things. Let not ignorance draw us into devious paths. Let not partiality sway our minds or respect of riches or persons pervert our judgment.

But unite us to you effectually by the gift of your grace alone, that we may be one in you and never forsake the truth; inasmuch as we are gathered together in your name, so may we in all things hold fast to justice tempered by mercy, so that in this life our judgment may in no wise be at variance with you and in the life to come we may attain to everlasting rewards for deeds well done. Amen. (Roman Pontifical)

This prayer, usually recited at the opening of a meeting to discuss matters of common interest, is enriched with a partial indulgence.

6. To you, O blessed Joseph (Ad te, beate Ioseph))

O most watchful Guardian of the Holy Family, defend the chosen children of Jesus Christ; O most loving father, ward off from us every contagion of error and corrupting influence; O our most mighty protector, be propitious to us and from heaven assist us in our struggle with the power of darkness; and, as once you rescued the Child Jesus from deadly peril, so now protect God's Holy Church from the snares of the enemy and from all adversity; shield, too, each one of us by your constant protection, so that, supported by your example and your aid, we may be able to live piously, to die holily, and to obtain eternal happiness in heaven. Amen.

partial indulgence.

7. We give you thanks (Agimus tibi gratias)

partial indulgence.

8. Angel of God (Angele Dei)

partial indulgence

9. The Angel of the Lord (Angelus Domini)

Hail Mary.

Hail Mary.

Hail Mary.

Let us pray. Pour forth, we beg you, O Lord, your grace into our hearts: that we, to whom the Incarnation of Christ your Son was made known by the message of an Angel, may by his Passion and Cross be brought to the glory of his Resurrection. Through the same Christ our Lord. Amen.

b) During Paschal Season

Queen of Heaven, rejoice, alleluia:
For he whom you merited to bear, alleluia,
Has risen, as he said, alleluia.
Pray for us to God, alleluia.

Let us pray. O God, who by the Resurrection of your Son, our Lord Jesus Christ, granted joy to the whole world: grant, we beg you, that through the intercession of the Virgin Mary, his Mother, we may lay hold of the joys of eternal life. Through the same Christ our Lord. Amen. (Roman Breviary)

A partial indulgence is granted to the faithful, who devoutly recite the above prayers according to the formula indicated for the time of the year.

It is a praiseworthy practice to recite these prayers in the early morning, at noon, and in the evening.

10. Soul of Christ (Anima Christi)

Soul of Christ, sanctify me.
Body of Christ, save me.
Blood of Christ, inebriate me.
Water from the side of Christ, wash me.
Passion of Christ, strengthen me.
O good Jesus, hear me.
Within your wounds, hide me.
Separated from you let me never be.
From the malignant enemy, defend me.
At the hour of death, call me.
To come to you, bid me,
That I may praise you in the company
Of your Saints, for all eternity. Amen.

partial indulgence.

11. Visit to the Patriarchal Basilicas in Rome (Basilicarum Patriarchalium in Urbe visitatio)

12. Papal Blessing (Benedictio Papalis)

13. Visit to a Cemetery (Coemeterii visitatio)

14. Visit to an early Christian Cemetery or 'catacomb' (Coemeterii veterum christianorum seu 'catacumbae' visitatio)

15. Act of Spiritual Communion (Communionis spiritualis actus)

16. I believe in God (Credo in Deum)

I believe in one God, the Father almighty, maker of heaven and earth, and of all things visible and invisible. And I believe in one Lord, Jesus Christ, the only-begotten Son of God. Born of the Father beyond all ages. God of God, Light of Light, true God of true God. Begotten, not made, of one substance with the Father. By whom all things were made. Who for us men and for our salvation came down from heaven. And he became flesh by the Holy Spirit of the Virgin Mary: and was made man. He was also crucified for us, suffered under Pontius Pilate, and was buried. And on the third day he rose again, according to the Scriptures. He ascended into heaven and sits at the right hand of the Father. He will come again in glory to judge the living and the dead. And of his kingdom there will be no end. And I believe in the Holy Spirit, the Lord and Giver of life, who proceeds from the Father and the Son. Who together with the Father and the Son is adored and glorified, and who spoke through the prophets. And one holy, Catholic, and Apostolic Church. I confess one baptism for the forgiveness of sins. And I await the resurrection of the dead. And the life of the world to come. Amen. (Nicene-Constantinopolitan Creed - Roman Missal)

A partial indulgence is granted to the faithful, who piously recite the Apostles' Creed or the Nicene-Constantinopolitan Creed.

17. Adoration of the Cross (Crucis adoratio)

18. Office of the Dead (Defunctorum officium)

19. Out of the Depths (De profundis)

Out of the depths I cry to you, O Lord;
Lord, hear my voice!
Let your ears be attentive
to my voice in supplication:

If you, O Lord, mark iniquities,
Lord, who can stand?
But with you is forgiveness,
that you may be revered.

I trust in the Lord;
my soul trusts in his word.
My soul waits for the Lord,
more than sentinels wait for the dawn.
More than sentinels wait for the dawn,
let Israel wait for the Lord;

For with the Lord is kindness
and with him is plenteous redemption;
And he will redeem Israel from all their iniquities.

A partial indulgence is granted to the faithful, who piously recite the psalm Out of the depths (Ps 129).

20. Christian Doctrine (Doctrina christiana)

21. Lord God Almighty (Domine, Deus omnipotens)

partial indulgence.

22. Look down upon me, good and gentle Jesus (En ego, o bone et dulcissime Iesu)

A plenary indulgence is granted on each Friday of Lent and Passiontide to the faithful, who after Communion piously recite the above prayer before an image of Christ crucified; on other days of the year the indulgence is partial.

23. Eucharistic Congress (Eucharisticus conventus)

24. Hear us (Exaudi nos)

partial indulgence.

25. Spiritual Exercises (Exercitia spiritualia)

26. Most sweet Jesus -- Act of Reparation (Iesu dulcissime - Reparationis actus)

Mindful, alas! that we ourselves have had a share in such great indignities, which we now deplore from the depths of our hearts, we humbly ask your pardon and declare our readiness to atone by voluntary expiation, not only for our own personal offenses, but also for the sins of those, who, straying far from the path of salvation, refuse in their obstinate infidelity to follow you, their Shepherd and Leader, or, renouncing the promises of their baptism, have cast off the sweet yoke of your law.

We are now resolved to expiate each and every deplorable outrage committed against you; we are now determined to make amends for the manifold offenses against Christian modesty in unbecoming dress and behavior, for all the foul seductions laid to ensnare the feet of the innocent, for the frequent violations of Sundays and holy-days, and the shocking blasphemies uttered against you and your Saints. We wish also to make amends for the insults to which your Vicar on earth and your priests are subjected, for the profanation, by conscious neglect or terrible acts of sacrilege, of the very Sacrament of your divine love, and lastly for the public crimes of nations who resist the rights and teaching authority of the Church which you have founded.

Would that we were able to wash away such abominations with our blood. We now offer, in reparation for these violations of your divine honor, the satisfaction you once made to your Eternal Father on the cross and which you continue to renew daily on our altars; we offer it in union with the acts of atonement of your Virgin Mother and all the Saints and of the pious faithful on earth; and we sincerely promise to make recompense, as far as we can with the help of your grace, for all neglect of your great love and for the sins we and others have committed in the past. Henceforth, we will live a life of unswerving faith, of purity of conduct, of perfect observance of the precepts of the Gospel and especially that of charity. We promise to the best of our power to prevent others from offending you and to bring as many as possible to follow you.

O loving Jesus, through the intercession of the Blessed Virgin Mother, our model in reparation, deign to receive the voluntary offering we make of this act of expiation; and by the crowning gift of perseverance keep us faithful unto death in our duty and the allegiance we owe to you, so that we may all one day come to that happy home, where with the Father and the Holy Spirit you live and reign, God, forever and ever. Amen.

A partial indulgence is granted to the faithful, who piously recite the above act of reparation. A plenary indulgence is granted if it is publicly recited on he feast of the Most Sacred Heart of Jesus.

27. Most sweet Jesus, Redeemer -- Act of Dedication of the Human Race to Jesus Christ King (Iesu dulcissime, Redemptor)

A partial indulgence is granted to the faithful, who piously recite the above Act of Dedication of the Human Race to Jesus Christ King. A plenary indulgence is granted, if it is recite publicly on the feast of our Lord Jesus Christ King.

28. The Moment of Death (In articulo mortis)

The condition: provided they have been in the habit of reciting some prayers during their lifetime supplies in such cases for the three usual conditions required for the gaining of a plenary indulgence.

The plenary indulgence at the point of death can be acquired by the faithful, even if they have already obtained another plenary indulgence on the same day.

The above grant is taken from the Apostolic Constitution The Doctrine of Indulgences, Norm 18.

29. Litanies (Litaniae)

30. Magnificat (Magnificat)

My soul magnifies the Lord,
and my spirit rejoices in God my Savior;
Because he has regarded the lowliness of his handmaid;
for, behold, henceforth all generations shall call me blessed;

Because he who is mighty has done great things for me,
and holy is his name;
And his mercy is from generation to generation
on those who fear him.

He has shown might with his arm,
he has scattered the proud in the conceit of their heart.
He has put down the mighty from their thrones,
and has exalted the lowly.

He has filled the hungry with good things,
and the rich he has sent away empty.

He has given help to Israel, his servant,
mindful of his mercy --
Even as he spoke to our fathers --
to Abraham and to his posterity forever.

A partial indulgence is granted to the faithful, who piously recite the canticle of the Magnificat.

31. Mary, Mother of Grace (Maria, Mater gratiae)

partial indulgence.

32. Remember, O most gracious Virgin Mary (Memorare, o piissima Virgo Maria)

partial indulgence.

33. Have mercy on me (Miserere)

Have mercy on me, O God, in your goodness;
in the greatness of your compassion wipe out my offense.
Thoroughly wash me from my guilt
and of my sin cleanse me.

For I acknowledge my offense,
and my sin is before me always:
"Against you only have I sinned,
and done what is evil in your sight,"

That you may be justified in your sentence,
vindicated when you condemn.
Indeed, in guilt was I born,
and in sin my mother conceived me;

Behold, you are pleased with sincerity of heart,
and in my inmost being you teach me wisdom.
Cleanse me of sin with hyssop, that I may be purified;
wash me, and I shall be whiter than snow.

Let me hear the sounds of joy and gladness;
the bones you have crushed shall rejoice.
Turn away your face from my sins,
and blot out all my guilt.

A clean heart create for me, O God, a
nd a steadfast spirit renew within me.
Cast me not out from your presence,
and your holy spirit take not from me.

Give me back the joy of your salvation,
and a willing spirit sustain in me.
I will teach transgressors your ways,
and sinners shall return to you.

Free me from blood guilt, O Lord, my saving God;
then my tongue shall revel in your justice.
O Lord, open my lips,
and my mouth shall proclaim your praise.

For you are not pleased with sacrifices;
should I offer a holocaust, you would not accept it.
My sacrifice, O God, is a contrite spirit;
a heart contrite and humbled, O God, you will not spurn.

Be bountiful, O Lord, to Sion in your kindness
by rebuilding the walls of Jerusalem;
Then shall you be pleased with due sacrifices,
burnt offerings and holocausts; then shall they offer up bullocks on your altar.

A partial indulgence is granted to the faithful, who with repentant heart recite the psalm Have mercy on me (Ps 50).

34. Novena Devotions (Novendiales preces)

35. Use of Articles of Devotion (Obiectorum pietatis usus)

But if the article of devotion has been blessed by the Sovereign Pontiff or by any Bishop, the faithful, using it, can also gain a plenary indulgence on the feast of the Holy Apostles, Peter and Paul, provided they also make a profession of faith according to any legitimate formula.

The above grant is taken from the Apostolic Constitution The Doctrine of Indulgences, Norm 17. See above, Norm 19.

Footnote : In order to bless an article or devotion properly the priest uses the prescribed fromula, if there is any; otherwise, he makes a simple sign of the cross toward the article of devotion, laudably adding the words: "In the name of the Father, and of the Son, and of the Holy Spriti". In practice, a formula is to be used in the public blessing of scapulars, while a sign of the cross suffices for other cases.

36. Little Offices (Officia parva)

37. Prayer for Sacerdotal or Religious Vocations (Oratio ad sacerdotales vel religiosas vocationes impetrandas)

38. Mental Prayer (Oratio mentalis)

39. Let us pray for our Sovereign Pontiff (Oremus pro Pontifice)

partial indulgence.

40. O Sacred Banquet (O sacrum convivium)

partial indulgence.

41 Assistance at Sacred Preaching (Praedicationis sacrae participatio)

A plenary indulgence is granted to the faithful, who during the time of a Mission have heard some of the sermons and are present for the solemn close of the Mission.

42. First Communion (Prima Communio)

43. First Mass of newly-ordained Priests (Prima Missa neosacerdotum)

44. Prayer for Unity of the Church (Pro unitate Ecclesiae oratio)

partial indulgence.

45. Monthly Recollection (Recollectio menstrua)

46 Eternal Rest (Requiem aeternam)

partial indulgence, applicable only to the souls in purgatory.

47 May it please you, O Lord (Retribuere dignare, Domine)

partial indulgence.

48. Recitation of the Marian Rosary (Rosarii marialis recitatio)

"Now the Rosary is a certain formula of prayer, which is made up of fifteen decades of "Hail Marys" with an "Our Father" before each decade, and in which the recitation of each decade is accompanied by pious meditation on a particular mystery of our Redemption." (Roman Breviary) The name "Rosary," however, is commonly used in reference to only a third part of the fifteen decades.

The gaining of the plenary indulgence is regulated by the following norms:

49. Jubilees of Sacerdotal Ordination (Sacerdotalis Ordinationis celebrationes iubilares)

50. Reading of Sacred Scripture (Sacrae Scripturae lectio)

51. Hail, holy Queen (Salve, Regina)

partial indulgence.

52. Holy Mary, help the helpless (Sancta Maria, succurre miseris)

partial indulgence.

53. Holy Apostles Peter and Paul (Sancti Apostoli Petre et Paule)

Guard your people, who rely on the patronage of your apostles Peter and Paul, O Lord, and keep them under your continual protection. Through Christ our Lord. Amen. (Roman Missal)

partial indulgence.

54. Veneration of the Saints (Sanctorum cultus)

55. Sign of the Cross (Signum crucis)

56. A Visit to the Stational Churches of Rome (Stationalium Ecclesiarum Urbis visitatio)

57. We fly to your Patronage (Sub tuum praesidium)

58. Diocesan Synod (Synodus dioecesana)

59. Down in adoration falling (Tantum ergo)

Down in adoration falling,
Lo! the sacred Host we hail;
Lo! o'er ancient forms departing,
Newer rites of grace prevail;
Faith for all defects supplying,
Where the feeble senses fail.

To the everlasting Father,
And the Son who reigns on high,
With the Holy Spirit proceeding
Forth from each eternally,
Be salvation, honor, blessing,
Might and endless majesty. Amen.

Let us pray. O God, who in this wonderful Sacrament left us a memorial of your Passion: grant, we implore you, that we may so venerate the sacred mysteries of your Body and Blood, as always to be conscious of the fruit of your Redemption. You who live and reign forever and ever. Amen. (Roman Breviary)

A partial indulgence is granted to the faithful, who devoutly recite the above strophes. But a plenary indulgence is granted on Holy Thursday and on the feast of Corpus Christi, if they are recited in a solemn manner.

60 The Te Deum (Te Deum)

O God, we praise you, and acknowledge you to be the supreme Lord.
Everlasting Father, all the earth worships you.
All the Angels, the heavens and all angelic powers,
All the Cherubim and Seraphim, continuously cry to you:
Holy, holy, holy, Lord, God of Hosts!
Heaven and earth are full of the Majesty of your glory.
The glorious choir of the Apostles,
The wonderful company of Prophets,
The white-robed army of Martyrs, praise you.
Holy Church throughout the world acknowledges you:
The Father of infinite Majesty;
Your adorable, true and only Son;
Also the Holy Spirit, the Comforter.
O Christ, you are the King of glory!
You are the everlasting Son of the Father.
When you took it upon yourself to deliver man,
You did not disdain the Virgin's womb.
Having overcome the sting of death,
you opened the Kingdom of Heaven to all believers.
You sit at the right hand of God in the glory of the Father.
We believe that you will come to be our Judge.
We, therefore, beg you to help your servants whom you have
redeemed with your Precious Blood.
Let them be numbered with your Saints in everlasting glory.
Save your people, O Lord, and bless your inheritance!
Govern them, and raise them up forever.
Every day we thank you.
And we praise your Name forever; yes, forever and ever.
O Lord, deign to keep us from sin this day.
Have mercy on us, O Lord, have mercy on us.
Let your mercy, O Lord, be upon us, for we have hoped in you.
O Lord, in you I have put my trust; let me never be put to shame.

A partial indulgence is granted to the faithful, who recite the Te Deum in thanksgiving. But a plenary indulgence is granted, if the hymn is recited publicly on the last day of the year.

61. Come, Holy Spirit, Creator blest (Veni, Creator)

Come, Holy Spirit, Creator blest,
And in our souls take up your rest;
Come with your grace and heavenly aid
To fill the hearts which you have made.

O Comforter, to you we cry,
O heavenly gift of God Most High,
O fount of life and fire of love,
And sweet anointing from above.

You in your sevenfold gifts are known;
You, finger of God's hand we own;
You, promise of the Father, you
Who do the tongue with power imbue.

Kindle our senses from above,
And make our hearts o'erflow with love;
With patience firm and virtue high
The weakness of our flesh supply.

Far from us drive the foe we dread,
And grant us your peace instead;
So shall we not, with you for guide,
Turn from the path of life aside.

Oh, may your grace on us bestow
The Father and the Son to know;
And you, through endless times confessed,
Of both the eternal Spirit blest.

Now to the Father and the Son,
Who rose from death, be glory given,
With you, O holy Comforter,
Henceforth by all in earth and heaven. Amen.

A partial indulgence is granted to the faithful, who devoutly recite the hymn Come, Holy Spirit, Creator blest. But a plenary indulgence is granted, if the hymn is recited publicly on the 1st of January and on the feast of Pentecost.

62. Come, Holy Spirit (Veni, Sancte Spiritus)

partial indulgence.

63. Exercise of the Way of the Cross (Viae Crucis exercitium)

In the pious exercise of the Way of the Cross we recall anew the sufferings, which the divine Redeemer endured, while going from the praetorium of Pilate, where he was condemned to death, to the mount of Calvary, where he died on the cross for our salvation.

The gaining of the plenary indulgence is regulated by the following norms: ;

But if the pious exercise is made publicly and if it is not possible for all taking part to go in an orderly way from station to station, it suffices if at least the one conducting the exercise goes from station to station, the others remaining in their place.

Those who are "impeded" can gain the same indulgence, if they spend at least one half an hour in pious reading and meditation on the Passion and Death of our Lord Jesus Christ.

For those belonging to Oriental rites, amongst whom this pious exercise is not practiced, the respective Patriarchs can determine some other pious exercise in memory of the Passion and Death of our Lord Jesus Christ for the gaining of this indulgence.

64. Visit, we beg you, O Lord (Visita, quaesumus, Domine)

Visit, we beg you, O Lord, this dwelling, and drive from it all snares of the enemy: let your holy Angels dwell herein, to keep us in peace; and let your blessing be always upon us. Through Christ our Lord. Amen. (Roman Breviary)

partial indulgence.

65. Visit to the Parochial Church (Visitatio ecclesiae paroecialis)

Both indulgences can be acquired either on the day designated above or on some other day designated by the Ordinary for the benefit of the faithful.

The same indulgences apply to the Cathedral church and, where there is one, to a Co-Cathedral church, even if they are not parochial churches; they apply to quasi-parochial churches also.

The above indulgences are contained in the Apostolic Constitution The Doctrine of Indulgences, Norm 15, with account being taken at the same time of proposals made to the Sacred Penitentiary in the meanwhile.

In visiting the church, it is required, according to Norm 16 of the same Apostolic Constitution, that "one Our Father and the Creed be recited."

66. Visit to a Church or an Altar on the day of its consecration (Visitatio ecclesiae vel altaris die consecrationis)

67 Visit to a Church or Oratory on All Souls Day (Visitatio ecclesiae vel oratorii in Commemoratione omnium fidelium defunctorum)

The above indulgence can be acquired either on the day designated above or, with the consent of the Ordinary, on the preceding or following Sunday or the feast of All Saints.

The above indulgence is contained in the Apostolic Constitution The Doctrine of Indulgences, Norm 15, with account being taken of proposals made to the Sacred Penitentiary in the meantime.

In visiting the church or oratory, it is required, according to Norm 16 of the same Apostolic Constitution, that "one Our Father and the Creed be recited."

68. Visit to a Church or Oratory of Religious on the Feast of the Holy Founder (Visitatio ecclesiae vel oratorii Religiosorum die festo Sancti Fundatoris)

69. Pastoral Visitation (Visitatio pastoralis)

70. Renewal of Baptismal Promises (Votorum baptismalium renovatio)

APPENDIX : PIOUS INVOCATIONS

1) An invocation, as far as indulgences are concerned, is no longer considered a work, distinct and complete in itself, but as complementing an action, by which the faithful raise their heart and mind with humble confidence to God in performing their duties or bearing the trials of life. Hence, a pious invocation perfects the inward elevation; both together are as a precious jewel joined to one's ordinary actions to adorn them, as salt added to them to season them properly.

2) That invocation is to be preferred which is best suited to the particular situation and one's personal dispositions, whether it is one that comes spontaneously to mind or is chosen from those approved through long-standing use by the faithful and brought together in the following brief list.

3) An invocation can be of the briefest kind, expressed in one or few words or only thought of mentally.

The following are cited by way of example: My God -- Father -- Jesus -- May Jesus Christ be praised (or some similar customary christian greeting) -- Lord, I believe in you -- I adore you -- I place my trust in you -- I love you -- All for you -- I thank you (or Thanks be to God) -- May God be blessed (or Let us bless the Lord) -- Your kingdom come -- Your will be done -- As the Lord wills -- O God, help me -- Comfort me -- Graciously hear me (or Hear my prayer -- Save me -- Have mercy on me -- O Lord, spare me -- Do not permit me to be separated from you -- Do not abandon me -- Hail, Mary -- Glory to God in the highest -- Great are you, O Lord.

Examples of Invocations in Customary Use

1. We adore you, O Christ, and we bless you; because by your holy Cross you have redeemed the world. (Roman Breviary)
2. May the Holy Trinity be blessed. (Roman Missal)
3. Christ conquers! Christ reigns! Christ commands!
4. O Heart of Jesus, burning with love for us, inflame our hearts with love for you.
5. O Heart of Jesus, I place my trust in you.
6. O Heart of Jesus, all for you.
7. Most Sacred Heart of Jesus, have mercy on us.
8. My God and my all.
9. O God, have mercy on me, a sinner (Lk 18, 13).
10. Grant that I may praise you, O sacred Virgin; give me strength against your enemies. (Roman Breviary)
11. Teach me to do your will, because you are my God (Ps 142, 10).
12. O Lord, increase our faith (Lk 17, 5).
13. O Lord, may we be of one mind in truth and of one heart in charity.
14. O Lord, save us, we are perishing (Mt 8, 25).
15. My Lord and my God (Jn 20, 28).
16. Sweet Heart of Mary, be my salvation.
17. Glory be to the Father, and to the Son, and to the Holy Spirit. (Roman Missal)
18. Jesus, Mary, Joseph.
19. Jesus, Mary, Joseph, I give you my heart and my soul. Jesus, Mary, Joseph, assist me in my last agony. Jesus, Mary, Joseph, may I sleep and rest in peace with you. (Roman Ritual)
20. Jesus, meek and humble of heart, make my heart like your Heart. (Roman Ritual)
21. May the Most Blessed Sacrament be praised and adored forever.
22. Stay with us, O Lord (Lk 24, 29).
23. Mother of Sorrows, pray for us.
24. My Mother, my Hope.
25. Send, O Lord, laborers into your harvest (see Mt 9, 38).
26. May the Virgin Mary together with her loving Child bless us. (Roman Breviary)
27. Hail, O Cross, our only hope. (Roman Breviary)
28. All you holy men and women of God, intercede for us. (Roman Ritual)
29. Pray for us, O Holy Mother of God, that we may be made worthy of the promises of Christ. (Roman Ritual)
30. Father, into your hands I commend my spirit (Lk. 23, 46; see Ps 30, 6).
31. Merciful Lord Jesus, grant them everlasting rest. (Roman Missal)
32. Queen conceived without original sin, pray for us. (Roman Ritual)
33. Holy Mother of God, Mary ever Virgin, intercede for us. (Roman Breviary)
34. Holy Mary, pray for us. (Roman Ritual)
35. You are the Christ, the Son of the living God (Mt 16, 16).

For an exact understanding of this doctrine and beneficial use it is necessary, however, to remember truths which the entire Church illumined by the Word of God has always believed and which the bishops, the successors of the Apostles, and first and foremost among them the Roman Pontiffs, the successors of Peter, have taught by means of pastoral practice as well as doctrinal documents throughout the course of centuries to this day.

2. It is a divinely revealed truth that sins bring punishments inflicted by God's sanctity and justice. These must be expiated either on this earth through the sorrows, miseries and calamities of this life and above all through death, or else in the life beyond through fire and torments or "purifying" punishments. Therefore it has always been the conviction of the faithful that the paths of evil are fraught with many stumbling blocks and bring adversities, bitterness and harm to those who follow them.

These punishments are imposed by the just and merciful judgment of God for the purification of souls, the defense of the sanctity of the moral order and the restoration of the glory of God to its full majesty. Every sin in fact causes a perturbation in the universal order established by God in his ineffable wisdom and infinite charity, and the destruction of immense values with respect to the sinner himself and to the human community. Christians throughout history have always regarded sin not only as a transgression of divine law but also --though not always in a direct and evident way--as contempt for or disregard of the friendship between God and man, just as they have regarded it as a real and unfathomable offense against God and indeed an ungrateful rejection of the love of God shown us through Jesus Christ, who called his disciples friends and not servants.

3. It is therefore necessary for the full remission and--as it is called--reparation of sins not only that friendship with God be reestablished by a sincere conversion of the mind and amends made for the offense against his wisdom and goodness, but also that all the personal as well as social values and those of universal order itself, which have been diminished or destroyed by sin, be fully reintegrated whether through voluntary reparation which will involve punishment or through acceptance of the punishments established by the just and most holy wisdom of God, from which there will shine forth throughout the world the sanctity and the splendor of his glory. The very existence and the gravity of the punishment enable us to understand the foolishness and malice of sin and its harmful consequences.

That punishment or the vestiges of sin may remain to be expiated or cleansed and that they in fact frequently do even after the remission of guilt is clearly demonstrated by the doctrine on purgatory. In purgatory, in fact, the souls of those "who died in the charity of God and truly repentant, but before satisfying with worthy fruits of penance for sins committed and for omissions" are cleansed after death with purgatorial punishments. This is also clearly evidenced in the liturgical prayers with which the Christian community admitted to Holy Communion has addressed God since most ancient times: "We are being justly punished for our sins, but be merciful and free us for the glory of your name."

For all men who walk this earth daily commit at least venial sins; thus all need the mercy of God to be set free from the penal consequences of sin.

4. There reigns among men, by the hidden and benign mystery of the divine will, a supernatural solidarity whereby the sin of one harms the others just as the holiness of one also benefits the others. Thus the Christian faithful give each other mutual aid to attain their supernatural aim. A testimony of this solidarity is manifested in Adam himself, whose sin is passed on through propagation to all men. But of this supernatural solidarity the greatest and most perfect principle, foundation and example is Christ himself to communion with whom God has called us.

5. Indeed Christ, "who committed no sin," "suffered for us," "was wounded for our iniquities, bruised for our sins ... by his bruises we are healed."

Following in the footsteps of Christ, the Christian faithful have always endeavored to help one another on the path leading to the heavenly Father through prayer, the exchange of spiritual goods and penitential expiation. The more they have been immersed in the fervor of charity, the more they have imitated Christ in his sufferings, carrying their crosses in expiation for their own sins and those of others, certain that they could help their brothers to obtain salvation from God the Father of mercies. This is the very ancient dogma of the Communion of the Saints, whereby the life of each individual son of God in Christ and through Christ is joined by a wonderful link to the life of all his other Christian brothers in the supernatural unity of the Mystical Body of Christ till, as it were, a single mystical person is formed.

Thus is explained the 'treasury of the Church" which should certainly not be imagined as the sum total of material goods accumulated in the course of the centuries, but the infinite and inexhaustible value the expiation and the merits of Christ our Lord have before God, offered as they were so that all of mankind could be set free from sin and attain communion with the Father. It is Christ the Redeemer himself in whom the satisfactions and merits of his redemption exist and find their force. This treasury also includes the truly immense, unfathomable and ever pristine value before God of the prayers and good works of the Blessed Virgin Mary and all the saints, who following in the footsteps of Christ the Lord and by his grace have sanctified their lives and fulfilled the mission entrusted to them by the Father. Thus while attaining their own salvation, they have also cooperated in the salvation of their brothers in the unity of the Mystical Body.

"For all who are in Christ, having his spirit, form one Church and cleave together in him" (Eph 4, 16). Therefore the union of the wayfarers with the brethren who have gone to sleep in the peace of Christ is not in the least weakened or interrupted, but on the contrary, according to the perpetual faith of the Church, is strengthened by a communication of spiritual goods. For by reason of the fact that those in heaven are more closely united with Christ, they establish the whole Church more firmly in holiness, lend nobility to the worship which the Church offers to God here on earth and in many ways contribute to building it up evermore (1 Cor 12, 12-27). For after they have been received into their heavenly home and are present to the Lord (2 Cor 5, 8), through him and with him and in him they do not cease to intervene with the Father for us, showing forth the merits which they have won on earth through the one Mediator between God and man, Jesus Christ (1 Tim 2, 5), by serving God in all things and filling up in their flesh those things which are lacking of the sufferings of Christ for his Body which is the Church (Col 1, 24). Thus by their brotherly interest our weakness is greatly strengthened.

For this reason there certainly exists between the faithful who have already reached their heavenly home, those who are expiating their sins in purgatory and those who are still pilgrims on earth a perennial link of charity and an abundant exchange of all the goods by which, with the expiation of all the sins of the entire Mystical Body, divine justice is placated. God's mercy is thus led to forgiveness, so that sincerely repentant sinners may participate as soon as possible in the full enjoyment of the benefits of the family of God.

6. The Church, aware of these truths ever since its origins, formulated and undertook various ways of applying the fruits of the Lord's redemption to the individual faithful and of leading them to cooperate in the salvation of their brothers, so that the entire body of the Church might be prepared in justice and sanctity for the complete realization of the kingdom of God, when he will be all things to all men.

The Apostles themselves, in fact, exhorted their disciples to pray for the salvation of sinners. This very ancient usage of the Church has blessedly persevered, particularly in the practice of penitents invoking the intercession of the entire community, and when the dead are assisted with suffrages, particularly through the offering of the Eucharistic Sacrifice. ; Good works, particularly those which human frailty finds difficult, were also offered to God for the salvation of sinners from the Church's most ancient times. And since the sufferings of the martyrs for the faith and for the law of God were considered of great value, penitents used to turn to the martyrs, to be helped by their merits to obtain from the bishops a more speedy reconciliation. Indeed the prayer and good works of the upright were considered to be of so great value that it could be asserted the penitent was washed, cleansed and redeemed with the help of the entire Christian people.

It was not believed, however, that the individual faithful by their own merits alone worked for the remission of sins of their brothers, but that the entire Church as a single body united to Christ its Head was bringing about satisfaction.

The Church of the Fathers was fully convinced that it was pursuing the work of salvation in community, and under the authority of the pastors established by the Holy Spirit as bishops to govern the Church of God. The bishops, therefore, prudently assessing these matters, established the manner and the measure of the satisfaction to be made and indeed permitted canonical penances to be replaced by other possibly easier works, which would be useful to the common good and suitable for fostering piety, to be performed by the penitents themselves and sometimes by others among the faithful.

7. The conviction existing in the Church that the pastors of the flock of the Lord could set the individual free from the vestiges of sins by applying the merits of Christ and of the saints led gradually, in the course of the centuries and under the influence of the Holy Spirit's continuous inspiration of the people of God, to the usage of indulgences which represented a progression in the doctrine and discipline of the Church rather than a change. From the roots of revelation a new advantage grew in benefit to the faithful and the entire Church.

The use of indulgences, which spread gradually, became a very evident fact in the history of the Church when the Roman Pontiffs decreed that certain works useful to the common good of the Church "could replace all penitential practices" and that the faithful who were "truly repentant and had confessed their sins" and performed such works were granted "by the mercy of Almighty God and . . . trusting in the merits and the authority of his Apostles" and "by virtue of the fullness of the apostolic power," not only full and abundant forgiveness, but the most complete forgiveness for their sins possible."

For "the only-begotten son of God . . . has won a treasure for the militant Church . . . and has entrusted it to blessed Peter, the keybearer of heaven, and to his successors, Christ's vicars on earth, that they may distribute it to the faithful for their salvation, applying it mercifully for reasonable causes to all who are repentant and have confessed their sins, at times remitting completely and at times partially the temporal punishment due sin in a general as well as in special ways insofar as they judge it to be fitting in the eyes of the Lord. It is known that the merits of the Blessed Mother of God and of all the elect . . . add further to this treasure."

8. The remission of the temporal punishment due for sins already forgiven insofar as their guilt is concerned has been called specifically "indulgence."

It has something in common with other ways or means of eliminating the vestiges of sin but at the same time it is clearly distinct from them.

In an indulgence in fact, the Church, making use of its power as minister of the Redemption of Christ, not only prays but by an authoritative intervention dispenses to the faithful suitably disposed the treasury of satisfaction which Christ and the saints won for the remission of temporal punishment.

The aim pursued by ecclesiastical authority in granting indulgences is not only that o