II. Among sacred indulgences some are called Partial; such, namely, as are granted for a certain number of days, or periods of forty days, called " quarantines,' or for a year, or for several years, etc: others are called Plenary; and among these latter, some are in the form of Jubilee.

By Partial indulgences of days, or quarantines, or years, so much of the temporal punishment which had to be undergone either in this life or in the next, is remitted in favor of him who gains them, as would have been remitted by the performance of the penances of so many days, quarantines (penances of forty days' duration), years, etc., prescribed in the ancient penitential canons of the Church. Plenary indulgences, whether in the form of Jubilee or not, are, in their effect, one and the same thing; the only difference being that when the indulgences are granted in the form of Jubilee, confessors have power of jurisdiction conferred on them to absolve from reserved cases, to dispense from or commute certain simple vows, etc. By these indulgences, all of the temporal punishment is remitted which we owe to God for our sins even after they have been pardoned; so that if we were to die immediately after gaining a plenary indulgence we should go straight to heaven. The same may be said of the holy souls in purgatory, whenever we gain for them a plenary indulgence which is applicable to them; provided only that the Divine Justice deign to accept it in their behalf.

III. From this we may easily gather, how highly we ought to prize indulgences, how great is their value and efficacy, and how great a benefit they are to Christian souls. The Council of Trent says: "The use of indulgences is in the highest degree wholesome to Christian people." Every Christian, there

fore, should strive with holy eagerness, to gain as many indulgences as possible, both for his own spiritual good and for the relief of the faithful departed. IV. However, to gain an indulgence many things are required.

In the first place, it is neccessary to be in the grace of God; in other words, the soul must be free from grievous sin; because the soul that in the sight of God is loaded with the guilt of sin and with the debt of eternal punishment, neither is nor can be capable of receiving the remission of temporal punishment. It is proper, therefore, to go to confession every time that one begins the good works enjoined for the gaining of an indulgence. But if this be not done, it is necessary that at least the last of the good works enjoined should be performed in the state of grace. It should be observed here that in granting partial indulgences, sacramental confession is not usually prescribed, but the clause, with at least a contrite heart," is generally employed; the meaning is, that if any one who is in the state of mortal sin wishes to gain the indulgence in question, he must at least make an act of true contrition with a firm purpose of going to confession. So the Sacred Congregation of Indulgences decided, Dec. 17, 1870.

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In the second place, it is necessary to have at least a general intention of gaining the indulgences. Hence it would be most advisable to renew every morning the intention of gaining each and every one of the indulgences that can be gained during the day. And since very many indulgences can be applied to the souls in purgatory, it would be well to make a second intention of applying to the relief of these souls the indulgences gained. This application may be made in favor of one or more souls specially

mentioned, or generally, in favor of all the souls in purgatory.

In the third place, since the Church, in opening the treasure of holy indulgences, has always obliged the faithful to do some good work in specified circumstances of time, place, etc., it is necessary for the gaining of indulgences to perform in person and with devotion all the good works enjoined as to time, manner, end, etc., according to the terms in which the indulgence is granted. If any of the works enjoined be omitted, either wholly, or in some notable part. whether through ignorance, or negligence, or inability; or if any of the conditions of time, place, etc., prescribed, be not observed for any reason whatsoever, then-except in the case of a lawful commutation-the indulgence in question is not gained.

It will be useful to mention here some general decisions of the Sacred Congregation of Indulgences and Pious Relics, in reference to the time in which indulgences may be gained, and the manner in which prayers having indulgences attached may be recited.

First of all, if the time in which an indulgence may be gained be not otherwise determined by the indult of concession, we are to understand the whole course of the natural day, namely, from midnight to midnight (Sacred Congregation of Indulgences, Jan. 12, 1878).

Concerning the manner of reciting the prayers, the Sovereign Pontiff, Pius VII., by a decree of the same Sacred Congregation, Feb. 29, 1820, declared that he who recites alternately with others a prayer to which indulgences are attached, e. g., the Rosary, the Angelus, can gain the indulgences attached to that prayer. Moreover, by a declaration of the Sovereign Pontiff, Puis IX, a declaration made by means of the Sacred

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Congregation of Indulgences, Dec. 29, 1864, "the indulgences attached to the recital of prayers can be gained by saying the prayers in any language whatever, provided that they be faithfully translated. be sure of the fidelity of these translations, it is enough to have a declaration to this effect from the Sacred Congregation of Indulgences through its Cardinal Prefect, or from one of the Ordinaries of the place into the language of which the prayer has been translated."

The Sacred Congregation of Indulgences, Sept. 18, 1862, declared "that it is not necessary that the prayers prescribed for the gaining of indulgences, whether plenary or partial, should be said kneeling; unless otherwise prescribed in the act of concession."

Although to one and the same thing, e. g., a prayer, a rosary, a cross, etc., different indulgences may be attached, all of these cannot be gained at one and the same time; but for each indulgence the works enjoined must be repeated, excepting the case in which such works cannot or are not wont to be repeated (Sacred Congregation of Indulgences, Feb. 29, 1820, and Jan. 12, 1878).

Thus, e. g., if one who has a rosary which has been blessed and enriched with the indulgences of the rosary as well as with those of St. Bridget, wishes to gain both indulgences, he would have to recite over and above the ordinary rosary, that of St. Bridget also.

Lastly, deaf-mutes, being unable to recite vocal prayers, "(1) must, if a visit to some church be prescribed for the gaining of an indulgence, visit the church devoutly, merely raising to the Lord their minds and pious affections; (2) if among the works enjoined there should be public prayers, it is sufficient

for deaf-mutes to be united in body in the same place with the rest of the faithful, and that in like manner they raise their minds and their hearts to God; (3) if, however, there be question of the private recital of prayers, the confessors of such persons have the power of substituting for these some external work of piety," according to a decision of the same Sacred Congregation, Feb. 16, 1852, confirmed by the Sovereign Pontiff, Pius.IX., in an audience on the 15th of March, in the same year.

V. The conditions mentioned above are required for the gaining of any indulgence whatever. To gain plenary indulgences, confession, communion, a visit to some church or public oratory, and pious prayers are usually prescribed.

1. Concerning the confession, it has been decreed by the Sacred Congregation of Indulgences, May 19, 1759, that "sacramental confession, when required by the brief as a condition for gaining a plenary indulgence, must be made by all, even by those who are not conscious of mortal sin.

Moreover, a decree of the Sacred Congregation of Indulgences, Dec. 9, 1763, grants that the faithful “who have the pious custom of approaching at least once a week (semel saltem in hebdomada) the Tribunal of Penance (if not legitimately hindered), and who are not conscious of any grievous fault committed since their last confession, can gain all the indulgences without making another confession, which, otherwise, according to the tenor of a decree dated May 19, 1759, would be necessary for gaining them : introducing, however, no innovation in what regards the indulgences of the Jubilee, etc." From an answer given by the same Sacred Congregation of Indulgences, Mar. 12, 1855, it appears that this