LENTEN PASTORAL

New Zealand Tablet, 16 February 1911, Page 279

LENTEN PASTORAL

DIOCESE OF CHRISTCHURCH The following Lenten Pastoral has been issued by the Right Rev. Dr. Grimes, Bishop of Christchurch: Dearly Beloved Brethren and Children in Jesus Christ,— There is hardly a dogma or practice of our holy faith more misunderstood yet more assailed and calumniated by those who are unable and unwilling to understand, than the consoling doctrine of Indulgences. How often have we not heard it said, and repeated, that they are licenses to* commit sin, or, at least, easy pardons for sins already committed, no matter how enormous? Have we not been told that they brought about the sad revolt known as the Reformation? Who can deny the painful part they have played in the history of the Church for the last 300 or more years? Have they not given rise to a scandalous commerce and other gross abuses, which should make us reject them with horror? Doubtless we should were such and similar charges founded on facts. But were it not wiser to take ordinary pains to learn the truth about teachings and practices, which, from our very childhood, we have always loved and revered? Instead of speaking and writing as flippantly as erroneously about sacred things, should not a delicate regard for justice and fair play, characterise all who claim to be scholars, philosophers or lovers of truth? Should they not, at all events, seek for enlighenmeiit at the proper source? Were they to do so with regard to the dogma of Indulgences, they would find that it is most scriptural, logical, and conformable to the longings of the human heart. But let us banish from our minds all thoughts of whatever is controversial, and try to enlighten our own faith, strengthen our hope, and increase our love, by dwelling on a subject which gives us every reason to practise these theological virtues. At the approach of the season of Lent, when our Holy Mother, the Church, offers us so many means of gaining Indulgences, which, in our charity, we may apply, by way of suffrage, to the poor souls in Purgatory, we propose, with the grace of God, and the help of the most approved theological and historical authorities, to treat with you on this important doctrine. First of all, we may consider the definition and nature of Indulgences, then their source and origin next, whence the Church has received the power to grant them, and in whom that power is vested. We may afterwards briefly touch on their various kinds, the conditions necessary to obtain them, and their excellence or advantages. 1. —What is an Indulgence? The word comes from a technical term in the old Roman law " Indulgentia," meaning amnesty or pardon. It occurs in much the same sense in the Latin of our Vulgate, where it is synonymous with remission—' remissio,' as we read both in the book of Isaiah, lxi., 1, and Luke iv., 18: —' The Spirit of the Lord is upon me, wherefore He hath anointed me to preach the Gospel to the poor. He hath sent me to heal the contrite of heart. To preach deliverance to the captives, and sight to the blind, to set at liberty them that are bruised." The Church now-a-days uses it in a more definite and restricted sense. Hence, in a classical work on the subject an Indulgence is defined: "A remission of the punishment which is still due to sin after sacramental absolution, this remission being valid in the court of conscience and before God, and being made by an application of the treasure

of the Church on the part of a lawful superior. Quoting from Catholic sources, the Century Dictionary says, An Indulgence is a remission granted out of the Sacrament of Penance/ of that temporal punishment which, even after the sin is forgiven, we have yet to undergo either here or in Purgatory." And again, Indulgence cannot be gained for unforgiven sin. Before anyone can obtain for himself the benefit of an 'lndulgence,' the guilt must have been washed away, and the eternal punishment, if his sin has been mortal, must have been forgiven. These definitions, which are fairly accurate, contain a summary of the great and consoling doctrine of Indulgences, whilst they develop the short but well-known definition of our little catechism, which says, ' An Indulgence is a remission, granted by the Church, of the temporal punishment which often remains due to sin after its guilt has been forgiven.' _ Holy Writ assures us that although the Almighty forgives the offences of the repentant sinner, He does not always remit the punishment due to them. Thus, after the primeval fall, though by the promise of a Redeemer, He forgave our first Parents, yet He punished them with sorrows and sufferings, and afflictions, and death itself. Moses, the leader of God's chosen people, showed a momentary want of confidence in the power of the Most High. God forgave him, yet he was punished by being excluded from the Promised Land. King David grievously displeased the Almighty. He repented of his crime. God sent the Prophet Nathan to declare that he was forgiven, saying— The Lord hath taken away thy sin. Yet thy son (the fruit of his sin) shall die the death.' This mode of dealing with penitent sinners is in perfect harmony with God's attributes. . His mercy prompts Him to forgive the guilt and the eternal punishment due to sin, yet His justice demands that sin which is an offence against His majesty, and which cannot be undone, should be atoned for by a punishment, however slight, inflicted on the sinner. Thus, in the sacred tribunal of Penance, the Church, acting in the name, and with the authority of God, can remit the sin and the eternal punishment, but she cannot remit the temporal punishment, for, in dealing with the penitent in the Sacrament, she must deal with him as God does. Hence temporal punishments are to be borne by the sinner either in this world by performing works of satisfaction, or in the next by undergoing the pains of Purgatory. But they can be remitted by the Indulgences of the Church. An Indulgence, then, is the remission or lessening, outside the Sacrament of Penance, of those temporal punishments still due by the sinner to Divine Justice for the sins which, in the Sacrament of Penance, have been remitted as to their guilt and eternal punishment. We may liken > an Indulgence to a free pardon or amnesty, or mitigation of sentence granted by a monarch, on account of their good conduct, to certain criminals, who, though condemned to death, had the verdict changed to a term of imprisonment. To rightly understand what an. Indulgence is, we must well understand what it is not. It is neither the remission of mortal sin, nor of the eternal punishment due thereunto. These must be remitted before an Indulgence can be gained. Noi\is it absolution from sin, but the remission, partial or plenary, of satisfaction due to sin. It were absurd to think it could be a license to commit sin. No power on earth or in heaven could grant a license or permission to do what is essentially, wrong, as is every kind of sin, mortal or venial. Nor is it a means to evade the Sacrament of Penance, or render sin easy. On the contrary, it obliges us to a real conversion of life. An Indulgence, we cannot too often repeat, is but the remission of the temporal pain or punishment due to sin already forgivenremission granted outside the Sacrament of Penance by the Sovereign Pontiff or the Bishops of the Church. We say a remission granted by the Sovereign Pontiff or the Bishops because an Indulgence is an act of supreme jurisdiction— of orders. Now, the Sovereign Pontiff alone wields this jurisdiction for the whole Church, and Bishops' jurisdiction in their respective dioceses. We may look upon an Indulgence as the Supplement to the Sacrament of Penance. It is, so to say, its consummation — fulness of remission, as to the temporal pains which are to be undergone by sinners, even after the forgiveness of the eternal guilt. When we speak of an Indulgence we always mean the pardon of a penalty deserved in chastisement of somefault. Examples of Indulgences are to be met around and about us every day. A child is punished by his father for an act of disobedience, when his mother, or brother, or sister, implores the father to forgive him. Moved to compassion the father yields to their entreaty, and pardons the culprit. Is not this the granting of an Indulgence ? In like manner when in a kingdom one is guilty of high treason against the sovereign, the laws of the land condemn him to death. Should the monarch's mother or some powerful person step in between the unhappy man and the offended king, his prayer may be heard, and the life of the guilty one be spared. What is this but the granting of an Indulgence? When applied to the living, Indulgences are, as we have already said, acts of jurisdiction on the part of the Church, lessening or wholly remitting the temporal pains due to the justice of God by the sorrowing and pardoned sinner. When _ applied to . the Souls in Purgatory they are not acts of jurisdiction, but offered by

way of, suffrage or supplication to the Most High that He may deign to lessen or wholly remit the temporal pains due by the Suffering Souls, and this, in the measure wherein these same penalties are remitted by the Church to the faithful subject to her jurisdiction, and who, in favor of the poor souls, deprive themselves of the personal fruit which they might have enjoyed from the Indulgences granted to them or gained by them. Whether applied to the living or the dead, indulgences, then, are so many acts of maternal kindness on the part of the Church in behalf of her children. Hence the name Indulgence from the Latin ' indulgere,' to be kind or tender to anyone. Following the more ancient Councils of Ancyra, Neocesarea, Nice, the 4th Carthage, the Ist Lateran, those of Lyons and Vienna, the Council of Trent calls ' Indulgences, spiritual graces,' 'the Church's heavenly'treasures.' In the XXI. Sess, it declares that the power of conferring Indulgences was given by Christ to the Church, that she has always used this power; that the use thereof, as being the most salutary, it is to be retained in the Church; that those are to be condemned who deny to the Church the power of granting them. It adds that in granting Indulgences moderation is-to be observed, lest Church discipline be enervated. Abuses are to be reformed, and all evil gains abolished. Other abuses that cannot be specially prohibited, are to be reported in the Provincial Synod by the Bishop,, reviewed by the other Bishops in the Synod, and referred to the Pope, ' that thus the gift of the holy Indulgences may be dispensed to all the faithful, piously, holily, and incorruptibly.' 'lt is furthermore decreed that these heavenly treasures of the Church are administered not for gain, but for godliness." What proof, it-may be asked, have we that the Church possesses the power of granting Indulgences? The first great proof is clearly found in the Inspired pages of Holy Writ. Speaking to St. Peter, and through him to all the Popes, his successors, our Divine Lord said: —' I will give to thee the keys of the kingdom of Heaven, and whatsoever thou shalt bind upon the earth it shall be bound also in Heaven: and whatsoever thou shalt loose on earth, it shall be loosed also in Heaven.'—Matt, xvi., 19. This promise of Christ Jesus to the head of His Church is general, and without any restriction, whence we reason thus. The Church has received, in the person of St. Peter, the power to open the gates of Heaven to repentant sinners; she has, therefore, the power to remove all obstacles to the entrance therein. Now, the temporal penalties which remain to be undergone by the sinner after the remission of his sin, are so many obstacles preventing the repenting sinner from entering the Kingdom of Heaven, wherein, it is written, one cannot enter until one has paid the last farthing, 'and nothing defiled can enter therein.' Therefore, by these divinely spoken words, the Church has also received the power to remit the temporal pains due to forgiven sins.

Indulgences are no other than the exercise of this power. The Church, having received power to forgive sins, with greater reason has she received the power to forgive the penalty due to sin. The conduct of the Apostles is a further proof that the Church has received from its divine founder the power to grant Indulgences. Taught by Jesus Christ himself, they have exercised this power, and their example has ever been followed by their successors. We read in the 2nd Epistle to the Corinthians, that the Apostle of the Gentiles having preached the Gospel, and formed a flourishing Church among the Corinthians, was led by his zeal to other provinces. Hearing that one of his converts had fallen into the crime of incest, the intrepid Apostle excommunicated him; in other words, he cut him off from the bosom of the Church. Shortly after he was informed that the guilty man had repented of his crime. Touched with compassion, St. Paul wrote a second letter, in which he consents to be merciful to him, and use an Indulgence in his regard; adding:—2nd Cor. ii., 10, What I have pardoned, if I have pardoned anything, for your sakes have I done it in the person of Christ.' St. Paul obviously believed that Christ Jesus had given to His Apostles consequently to His Church, the power to deal out mercy to sinners in view of the prayers and merits of their innocent brethren, in other words, the power to grant Indulgences. ' At every page of her history from the very cradle of her existence, we see the Church modifying or wholly remitting the temporal penalties which she had thought fit to impose on her sinning children. The extraordinary signs of contrition and of fervour given by the penitent whilst in the performance of his penance," a threatening persecution or the danger of death were looked upon as legitimate reasons to mitigate or even wholly remit it But the chief motive for the granting of Indulgences or the relaxation of penances was the intercession of the martyrs or confessors of the faith. Sinners besought their help and, at the request of the Martyrs, who seemed to take upon themselves the chastisement due to sinners, the rest of their penalties were remitted. "We believe," says St Cyprian, Bishop of Carthage, who lived between the'years 200 and 258, 'that the merits of the Martyrs and the works of the just are of great avail before the Supreme Judge. Thus,' . he adds, those who have received from the Martyrs commendatory letters rightly think they are valuable in the sight of God.' Indulgences granted now-a-days are not unlike those granted of old, They are always

a lessening or remission of the temporal pain due to sin, granted in consideration of the infinite merits of Christ Jesus of those of the Blessed Virgin and the Saints. - , ;., The Church has never ceased to use this privilege. In the year 1095, Pope Urban 11., presiding in person at the Council of Clermont, granted the total remission of the penalties due to their sins to all those who took up arms in defence of the Holy Land from a motive, not of honor or interest, but from that of religion. . . . ; In granting Indulgences, does not our Holy Mother the Church follow the example of her Divine Founder What is Christianity itself but an immense Indulgence? Was not the Redemption of Christ Jesus an Indulgence obtained in view of the Divine Victim offered up on the bleeding heights of Calvary? Guilty, man is powerless to atone to the outraged majesty of the Most High, yet the Godhead demands an atonement an adequate atonement, too. Thus, without a wonderful Indulgence, no atonement were,possible; hence, no remission possible, no redemption, no Christianity. As we have already said, how marvellously well Indulgences conciliate the claims of Divine Justice and infinite mercy! The Almighty can no more let a single sin go unpunished than He can a single good work unrewarded. The rigorous claims of His justice require that every sin shall be punished as much as it deserves, whilst His mercy, which is above all His attributes, cries out to spare the guilty sinner. How can these two claims be reconciled? There is but one way. The satisfactions of the just must serve the guilty. . Now, this is brought about through Indulgences. In His infinite love tor us, the Almighty accepts the "satisfactions of His coeternal Son, those of the Blessed Virgin and the Saints, in payment of our debts. This consideration naturally brings us to the ■•• ; ~-. i Source of Indulgences. It is an article of faith clearly revealed to us in the Holy Writ, that all good works are both meritorious and satisfactory. They merit grace and glory, whilst expiating sin. Thus the actions of our Blessed Redeemer, Christ Jesus, being of infinite merit, have won for fallen man the grace of salvation, for Christ's sacred humanity the highest degree of glory, whilst, at the same time, abundantly satisfying for the sins of the whole world. In like manner one, who, in the state of grace performs a good work, obtains a fresh degree of grace, adding another gem to his immortal crown, whilst expiating the sins he may have committed. Now, if the merit of this good deed done by the just soul surpasses his debt— he has no sin to expiate and yet performs many expiatory and satisfactory worksit is self-evident that a great number, and often the whole, of his satisfactions remain without application, being superIt is beyond a shadow of doubt that the satisfactions or our Lord and Saviour Jesus Christ have far surpassed the sins of the whole world. His satisfactions were infinite—the sins of the world finite. Hence the memorable words of Clement VI., so admirably voicing the mind of the Church on Indulgences: —' The Saviour of the world immolated on the altar of the cross has not shed one drop of blood alone, albeit, through the dignity of His nature one single drop would have sufficed for the redemption of the world, but He has shed every single drop. How great then—lest so many merits should be vain and useless—be the treasure of graces which he hath acquired for the militant Church! He has given to the Prince of the Apostles and to his successors, the power to distribute to the faithful the xiches thereof xi xDoes not the Apostle of the Gentiles positively declare onelt 6 - Sln abounded ' S race did more abound,' Rom. v., Mi Is it not also certain that countless Saints have performed more satisfactory works than their faults demanded? Was not Mary, the Mother of God, conceived, without sin, and sinless through her whole life, yet she suffered .with the utmost resignation a life-long martyrdom? Did not St. John the Baptist,, though sanctified from his mother s womb, lead a life of the rudest and roughest austerities? Do we not read of other Saints who spent well-nigh sinless lives in rigorous fastings, and every kind of privations? . Behold what makes up the inexhaustible source of graces to which the Church has recourse for the granting or Indulgences. . ...... Who for a moment could doubt that all these superabundant merits may be applied to the faithful? Do not reason and faith proclaim this our belief to be right and meet? Does not reason tell us that in a perfect society like that of the Church so rich a treasure should not remain hidden or buried? Were it not a reflection on the infinite love and mercy of God to suppose that He would suffer the merits of Jesus Christ, those of the Immaculate Mother of God, and the hosts of Saints, to remain useless when so inany of His redeemed are so poor in merits, and so greatly in need of the riches of those who have more ? But faith no less loudly proclaims the same, turn to the Bible. Do we not there see the. Almighty often forgiving eat sinners, though their satisfactions are or little worth, provided some saintly persons' offer expiations for them? Does he not pardon the rebellious Israelites out of regard for His faithful servant Moses ?' Would he not have pardoned the five wicked cities for the sake of the; n just, were there but ten just within those cities ?, Does he not forgive the profanation of Heliodo'rbus for

the sake of the High Priest Onias. Were it not the grossest of errors to pretend that Indulgences should not be favored, on the ground that they lead to relaxation of disorder of lives? Par from this ;'never do they free one from the spirit of penance and reformation of morals, from the penances imposed by the confessor, from restriction, or any other necessary reparation. Their object, on the contrary, is to supplement penances omitted, or too slight in themselves. In Whom does the Power of Granting Indulgences Reside? The Pope, in whom alone jurisdiction over the whole Church is vested, can grant Indulgences for the whole world, and make them applicable both for the living and the dead. He alone can grant them in behalf of the dear departed. He can also delegate for the whole world. Bishops in their own dioceses, and Archbishops in their province, have power to grant Indulgences as limited by the Canons. Formerly Bishops were limited to an Indulgence of a year at the Dedication of a Church, and forty days on other occasions. The present Pope, Pius X. (August 28, 1903), allows Cardinals in their titular churches and dioceses to grant two hundred days; Archbishops one hundred days; and Bishops fifty on ordinary occasions. A Bishop-elect,gjthough not consecrated, enjoys the same privilege, uecause it is question of jurisdiction, not of orders. These Indulgences' are gained by persons not belonging to the diocese, but temporarily within its limits, and by the subjects of the granting Bishops, whether within or out—unless the Indulgence be purely local; that is to say, attached to a special place. Let us now, dearly beloved Brethren and Children in Jesus Christ, briefly consider the Conditions or Dispositions Necessary to Gain Indulgences. The first condition is to be a member of the Church, and free from mortal sin, at least at the moment of fulfilling the last of the works prescribed for the gaining of the Indulgence. It is well to have the intention, at least, habitual, of gaining the Indulgence, and faithfully perform all the prescribed works within the appointed time, in the due place, and with a spirit of piety and penance. For most Plenary Indulgencesexcept those to be gained at the hour of death, by performing the Way of the Cross, and saying the prayers of the Blue Scapular, etc.,Confession and Communion are generally required, together with prayers for the intentions of our Holy Father the Pope. It is considered sufficient in such case to recite, with devotion, five Our Fathers and five Hail Marys, or the Litany of Jesus, or of the Blessed Virgin. Many eminent theologians are of opinion that though one have the misfortune to be in sin, he may gain Indulgences for the holy souls in Purgatory. Some of the Many Advantages to be Derived from the Gaining of Indulgences. Whoever reflects on the enormity of sin, and the punishment it deserves, even when the eternal guilt is remitted, must be filled with sentiments of love and admiration for the wisdom of Holy Mother Church in so greatly facilitating the gaining of Indulgences. If we recall to mind the long and painful penances performed by our Christian forefathers in order to obtain remission of the punishment due to their sins, we should be ashamed of our indifference towards the easy means presented to us for the same purpose. In olden times, Christians freely exposed themselves to the loss of home and country and possessions freedom life itself in order to gain a Plenary Indulgence, and shall we refuse some slight sacrifice _ of time or convenience for a similar grace? Shall we shrink from a slight sacrifice that will bring us peace of conscience and help to soothe the last moments of our lives? Should we not strain every nerve to gain all the Indulgences we can? Should we not, in our charity, apply them to the poor suffering, souls in Purgatory? Among the many advantages of Indulgences, we may enumerate the spirit of prayer which they foster. Prompted by the promise of spiritual treasures, how many fervent aspirations or pious ejaculations daily rise from the hearts of the faithful, drawing from the throne of God streams of the richest blessings? Short.in words, these aspirations are often full of the deepest meaning. 'My God and my all! ' to which is attached 50 days' Indulgence, as often as it is repeated devoutly. ,' May the most just, most high, and most amiable will of God be done in all things, be praised and magnified for ever! ' —3oo days' Indulgence. ' Jesus, meek and humble of heart, make my heart like unto Thine! ' —loo days each time. ' Jesus, mercy ! Mary, help me !' —100 days. How simple, yet how full of grace arid unction! How well calculated to keep us in the presence of God! ' Walk before Me, and be perfect' is the exhortation of the Most High. When we reflect, that Indulgences are the fruit of the infinite merits, of the sufferings and the death of our Lord and Saviour, Jesns Christ, that as the tenderest of fathers He has heaped them up for the benefit of His children, we must, surely, be convinced that His desire is that we not only appreciate but use them. We find in the lives of the Saints that all who cared for their advancement in holiness always held, Indulgences in the highest esteem, arid were always eager to gain them. >\> '■'St. Ignatius says that those; who seek to love God; and gain heaven, v have in' Indulgences a mighty treasure. And,

again, So highly are Indulgences to be prized that I know not how to estimate their great worth, or to express it in fitting words; I pray and exhort you all, through the respect and love you owe God, that you value them in the highest degree.' St. Alphonsus Liguori declares that, to become saints, r e have, only to gain as many Indulgences as possible; and St. Louis, King of France, concludes his will with these remarkable words, addressed to his son: ' My son, be. mindful to gain the Indulgences of Holy Church." It may be well now to consider some of the chief practices for the gaining of a Plenary Indulgence. We shall confine ourselves to the Plenary Indulgences of the Jubilee, the Portiuncula, the Papal Blessing, the Privileged Altar, the Blue Scapular, the Way of the Cross and the Heroic Act. When the Holy Land came into the power of the Turks, and pilgrimages could no longer be made to Jerusalem, Pope Boniface the VIII., granted full remission of temporal punishment to all who, during the year 1300, should, for 15 successive days, visit the basilica of the Apostles in Rome. This was the origin of the Jubilee Indulgence; it was repeated 50 years later, the condition of a visit to the Lateran Church being added. In that year three million pilgrims are said to have journeyed to the Eternal City. The interval between the granting of the Jubilee Indulgence was reduced by later Pontiffs to 33 years, in honor of the term of our Lord's life on earth. The Jubilee Indulgence is now granted every 25 years, and it lasts the entire year. The Sovereign Pontiff sometimes proclaims an extra Jubilee on certain extraordinary occasions. . During the period of the Jubilee Year, all other Indulgences for the living are suspended except that for the Angelus, and for the hour of death' The conditions for gaining the Jubilee are Confession and Communion, the visit to the Church or Churches appointed by the Bishop and an almsgiving. The Indulgence of the Pardon or Portiuncula. _ _ This extraordinary Indulgence owes its origin to a vision, which was granted to St. Francis of Assisi in his favorite Church of our Lady of the Angels, also called della Portiuncula from a small village adjoining. About the month of October, 1221, our Blessed Lord deigned to appear to the Saint in company with His beloved Mother and a host of heavenly spirits. St. Francis ventured to ask our Saviour, through the intercession of the Immaculate Virgin, to grant a Plenary Indulgence to all the faithful who, having; confessed and received Holy Communion, should visit the Church. Our Blessed Lord graciously acceded to his request, bidding him go to the reigning Pontiff Honorius 111., who would ratify the privilege granted. Later Popes extended it to all the public chapels of the Franciscan Order, and even to others not belonging to the order What makes the Indulgence of the Portiuncula so remark! able is the fact that it can be gained-' toties quoties,' that is to say, several times the same day, or as often as one shall visit the privileged Church with' the intention to gain it, at any hour from the first Vespers to the evening of the second of August. But to the visits and prayers for the intentions of the Pope, must be added sacramental Confession and Holy Communion. The Indulgence can be gained once only in the day for one's self, but as often as one likes, for the souls in Purgatory, provided separate visits are made. This, one of the most precious favors emanating from the treasures of Divine Mercy, may be gained in our Cathedral Church on the eve, and diirinothe second day of August. • , to In an audience had the 29th November, 1906, Our Holy Father, Pius X., has been graciously pleased to grant an Indulgence of 300 days, once a day, to all the faithful who shall devoutly visit our Cathedral Church, Christchurch, and there pray to God for the propagation of the Faith, and the- intentions of. the Sovereign Pontiff. This indulgence is applicable to the souls in Purgatory. A Plenary Indulgence may be gained by all who, having confessed and received Holy Communion and prayed for the intentions of the Church, receive the Papal Blessing which Bishops are empowered to impart on certain great occasions; for instance, at Pontifical Mass on the principal solemnities of the year. This Blessing may also be gained at the close of retreats or missions, at the hour of death by those who have received the Sacraments of Confession and Communion, and invoked the Holv Name of Jesus receive the Papal Blessing from the Priest authorised to impart it. It may, too, be gained at the hour of death by members of the Archconfraternity of the Most Blessed Sacrament, the Bona Mors, and other confraternities, and bv all who have daily recited the acts of Faith, Hope and Charity, or other similarly indulgenced prayers. .- 'Privileged Altar.' • "■'<■■ The Indulgence of the Privileged Altar consists in this that by a special favor, our Holy Father, the Pope, annexes a Plenary Indulgence applicable only to the , souls * in Purgatory, and • obtainable by a Priest saying Mass for the holy souls. at that altar. In his Brief of August 30 1779„ Pope Pius VI., says:—'Every time a Priest, secular I or regular, shall celebrate at this altar, we grant a' Plenary J Indulgence,by day of suffrage,; to that one^ of the faith- » ful departed for whom the Holy Sacrifice shall have been offered, so that, in virtue of the treasure of the Church

that is, of the merits of Christ, the Blessed Virgin and bamts, tins soul may be delivered from the pains of 1 urgatory. x It is obvious that by no other means is a plenary Indulgence so easily gained as by this, since it depends entirely upon the offering of the Adorable Sacrifice, not upon the spiritual state of any individual. The altar of the Most Blessed Sacrament in our Cathedral Church is a privileged. Altar. The wearers of the Scapular of the Immaculate Conception, or the Blue Scapular, may each time toties quoties they recite six Paters, six Avcs, and sis Glorias in honor of the Adorable Trinity and of Mary conceived without sin, and for the intentions of the Church, gain all the Indulgences of the Seven Basilicas of Rome the lortiuncula at Assisi, those of St. James of Com pastel la' and of the Holy Land, 20 years for each visit to the side', 200 days each time they assist at a sermon, and 60 days for any pious work, etc. One of the most beautiful, impressive, and richly Indulgenced devotions of our Holy Church is that of

'The Way of the Cross, or Stations.' nr Its origin is attributed to the glorious and Immaculate Mother of God After the cruel death of her Divine Son the Blessed Virgin is said to have frequently, aye, daily, travelled a orig the painful way that led from Pilate's house to the heights of • Calvary Her example was at first followed by the Christians of Palestine, and then by crowds, of pilgrims from all parts of the world. To encourage their piety, the Church opened to them the treasure of her Indulgences; but as only a few could visit the Holv Land, elsewhere she authorised the erection of Crosses and pictures representing the awful scenes actually gone through on the way to Calvary. • he Roman Pontiffs graciously enriched these .Stations with all the Indulgences annexed to an actual visit to Palestine.

Confession and Communion are not required. It is SAt^S 8 *ft of % to have a sincere sorrow medrtate ™h™% W - llle P assi »g from Station to Station, meditate on the Passion of our Saviour. However brief it be, this meditation is the very soul of this holy exercise Wav a of e Zr al C ° nd^ ion to . gain the Indulgences of the Way of the Cross. No vocal prayers are prescribed but Father" Sm 1 "" m *,° n B /*' at ~ each Station! one Or JJatliei, Hail Mary, and Glory be to the Father with an S- C L° f Ctr S- . Should any' infirmity, or the crowded state of the Church where the Stations are erected re icier it impossible or very difficult to move from Station to fff?' it would suffice to make a slight movement of the body towards s, eCh Station, meditating on X Kdent S,' o o«ff • B • aSSI Which ft represents, or, at least on + fl «t! ? g tV n tisrwt un able to visit a Church where + i <k ~ t 0 tnose who, unable to visit a Church wWa the Stations are erected, hold in their hands a ornS blessed by one who has received the power from Sine G oS-lT e for in lhe n c e must r ecite 20 Paters, Avesand Glorias—l4 for the Sta J s five in honor of the five ISff W ° T l S ' and I 0 "' for the intentions of the Sovereign Pontiff. This Indulgenced Crucifix cannot be sold W or given to another to gain the Indulgence ' lent ' -w^dtf^^^ tmwwmm lessons of compassion ILIJ S - of tlie most touching contempt of the iorfd l 5 and and the flames of P ul °ato rv P w nted to u s from on me, at least you my £ P fS °A n \ e ' have pity Lord hath touched me V Y Job xix 21 land ° f the than M thi d s fU no o ma h n hath' I Greater 1™ for his friends 'John xv l? If T lay dmvn his ™e have made whktlsTalfeci; i^'co^a^ I JS™ < ? l^^ The Heroic Act in Favor of the Souls in Purgatory. that shall be offered for us «f+lr'„, i °f, al the suffrages of Blessed Virgin thai; sh G L% I d w,' into the ha » to the will of God to such, S Pply them c °nformably the sooner freed from Purgatory S niay wish to h ° transfers thereby the satisfacS?;.],, T rSe ' one onl y and not the nilritoHou^^t'oVthe^sle 1118 « work s, alienable. It constitutes the reward S +n V S in " ' Every man,' says St Paul ' ci,oii ara . "ue to each one, according to his labors'-1 ST'" 6 own reward the satisfaction may be male ov/r + a " S 2i l 8 " B »t it is in this that sJtisfacTion differs from°thf'f 1, Indeed ' of penance, that it can be transferrer!ln ther parts hour. « No man may be contrS ? J ,y f " S \° Ur "oifihsays the Catechism o/th : Co ncil o Tie^ GS "h f f nothGr '' are endowed with Divine arapp m™ «„„ '* but those who what is due to God and S Y J» Y - f ° r °" e anot her bear each other's burden ' y Seem ln some sort to himselHf reSn^erL^sl^Vn^vir 10 - ac V exposes . in order to atone 'for tiSiSIS»"- . Pur gatory, he is no loser thereby For ill • to hls sms vet and of grace i. i„co^» iAf.STS" "p'recSJ?

than a-speedier freedom from the greatest pain of Purgatory, as D Soto observes, because the latter is simply the removal of an obstacle to the beatific vision; whereas the former ennobles the soul considerably in the sight of God. Ihose who have made this heroic act, if Priests, Jit! S?lt y taV mf ° f - a Personal .-privileged altar every day of the year. + The laity can gain a Plenary Indulgence, applicable only, to the departed, whenever they So to Communion, visit a Church or public oratory, and there ?rI?L « **£ Int ?ntiona or the Pope. . A Plenary Indulgence, may be + gained every Monday, by hearing Mass for the relief of the holy souls, the conditions being a visit, piajers, etc . + furthermore, having made this" offering they «f apply to the dead all the Indulgences then granted able tcl th g y * n ° tj accordin S to the grantsf applic

In his beautiful book, All for Jesus,'. Father Faber enumerates SIX other advantages which accrue to us from making over our Indulgences to the holy souls in Purgatory. Hirst it considerably increases our merit, and consequently undp'rT t 0^ l 0 y y " S 1611 ' - ft lays the soul that we Release S«o?,l«r P art i c ! lla J obligation to us, both because of the singulai benefit it receives from entering all the sooner into glory and also because of the tremendous sufferings from winch it is delivered. Moreover, it gives us the pTgtorT SJ*3? th f th ° Se Wl i° m we have leased f i urgatory, are doing for us in Heaven the great work of oving praising, and glorifying God on our behalf. Again {hat to + r h eSh l ] ° *? *£? Ch ch triumphant, from the fact that to the heavenly hierarchy a new citizen is added who comfort J° more,-whilst to the Church militant T brings comfort from the gain she has made of a new advocate Besides, it secures a prompt application of our Indulgence!' which, in the possible case that we Mere in no want of them ourselves might remain for many years buried in thetrea m™ of the Church. And last of all, it entitles us to a speedy dscharge of our own debt in Purgatory: for, if temporary alms are satisfactory, above most other good works miirh more will spiritual alms be " And if be who gives up' every'*e cuStv 0 r +ll ? + 0d + receives a hundredfold, we may P havf J a security that, to recompense us for our generosity P™, will so deal, with us, that we shall need lS Pu^'atorv of SiVneed nSPlre deVOUt S ° Uls t 0 P ray for us in 82S

A learned writer says, we might add that fJnrl ™„ lately SSS, ThriT^itlL'; 8 JTT put oso 0s o" ho are so Lar and & S m^l^r^* Benedict XIII. relates in one of his sermon, tl,»t St hoT y * r i w in s fct'f'iTi «- Divine Jnstice fo?t faut "HvS "i Satisfy - the • Ge^de ffl my cnild, why are vou sn orioTrori p mi I yjvi li uae, my cnila, why are vou sn oriowori 9 mi I that yoi migh/ ?wflf you a far greater degree of glory in * I gr&nt and I will havp all +h a o «V,i n 1 y neights of heaven, «h» life to thank and accompli"yo™ fr ° m district of ttrWe ad t e CoS ta ai,d n f r'' T? the r ™°«. hearers, as we are confident it wi h»+ l \£ mp l is ? s our diocese. Six years Son Lal + be to *¥ whole of the Cathedral, it was necelarv t? d ", t 0 our Srand Since then, thanks"te th7generolv If & n, ?" ° f , £2 °'T°few personal friends we have w « i our . People and a interest of £IOOO but rednoil 4 °" ly -P a , ld the annual So that it now standSt £lO 000! le w Ca^ tal b V one-half, this means? we asked. It means that f ld you know "'hat sons or families were to coSut £lSf e^ dred T hundred £SO each, the debt Si 00 each ' or two our poor shoulders would L lit- S a , great burden on of the parish oners! wh Ist ° f paSt " ol,e said he would beTone of thp g +TJ f a / en e ro "s subscription, On our return to ChristcWh" *£&* *% giv ? £s ° eacb! from thre, who lmvA ~S;+ \™ e f ot an offer of £IOO each Cathedral S nee then twn"^* 6 ! most Orally to the £SO, whilst some Ss wTddS given the list, making in all, Stt X o f the'iVn^f 8 t 0 *P* have promised to be of the hniXr J A I 00 ' eleven who give £SO each to pay off the whole J + l the tW -°. lUI^ dred to the middle of theT month wt SS ° % capital. Towards God, to complete ? ncoinpan? P T 3^ l th % h of v^at lo » of North and SoX^^ ;&

Hawarden and Rangiora, then proceeding to Ashburton and the rest of the south. We sincerely hope and pray that we shall meet with a most liberal response to our appeal. Thanks to the Zealand generosity of the Marist Fathers, one of the dearest wishes of our episcopate is at length realised, viz., the establishment in Christchurch of a Collegiate High School for boys. Its first Rector is the Rev. Father Graham, who, we trust, will have the consolation to see a great number avail themselves of the advantages of such an institute. . - ' ' Those who ask. for a dispensation from the law of fasting during the Holy Season of Lent should make some pecuniary compensation instead. This they may do, either • by helping to reduce the debt on the Cathedral, or by coming to the assistance of Mount Magdala or Nazareth House, where such noble work is being done by the selfsacrificing religious who direct those admirable institutions. . - "With this our Pastoral, we forward the Decree on the Firjst Holy Communion of Children. The Holy Father commands it to be read yearly at Easter time. The following are the Lenten and other regulations to be observed in the diocese of Christchurch: In Virtue of Special Faculties Received from the Holy See, we hereby grant the following Dispensations: Ist. Permission for flesh meat, at dinner only, on all Mondays, Tuesdays, and Thursdays, and also on all Saturdays, except one, that is the second Saturday during Lent and Monday in Holy Week. ' 2nd. Lard and dripping may be used at dinner, on days of fast and abstinence during Lent, and throughout the year, except on the first and last Wednesdays of Lent and Good Friday. »_.'.- 3rd. Butter, milk, cheese, and eggs are allowed on all days at dinner and collation, with the exception of Ash Wednesday and Good Friday. 4th.—Fish and flesh are not allowed at the same meal during Lent. There is neither fast nor abstinence on Sundays in Lent nor, on the feast of St. Patrick, March 17. All who have completed their twenty-first year are bound to fast and abstain, unless excused by the state of their health or the nature of their employment, according tc the regulations stated above; and all who have arrived at the use of reason, though not bound to fast before the •completion of their twenty-first year, are nevertheless bound to abstain from the use of flesh meat on the days appointed, unless exempted for a legitimate cause, of which the respective pastors are the judges. All who have arrived at the years of discretion are bound to go to Communion within Easter time, which in this diocese commences on Ash Wednesday and ends on the Octave of Saints Peter and Paul. The collection for the Holy Places will take place on Good Friday. The collection for the Seminary Fund on Whit Sunday, or,on. the Sunday or Sundays following, when there are two or' more churches in the district. The collection for the. Diocesan Charities will take place on the first Sunday in October, or on the Sunday or Sundays following, when there are two or more churches in the district. The collection for Peter's Pence on the Sunday within the Octave of the Feast of Saints Peter and Paul. N.B. —According to instructions recently received from Rome, the special collection for the Holv Places should be made on Good Friday, or the first available occasion afterwards, in every church or chapel where the Holv Sacrifice is offered in the presence of the faithful, and "the whole proceeds be immediately forwarded to us. Given at Christchurch, the Feast of the Purification of our Blessed Lady, and appointed to be read, and afterwards to be placed conspicuously inside all the churches, chapels, and convents of the diocese. * JOHN JOSEPH GRIMES, S.M., Bishop of Christchurch. - ■ """ """* —— /