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The Scapular | w/ Bishop Dolan

True Restoration discusses the Scapular with Bishop Dolan.

Explanation of November Indulgences for Catholics

Below is an Explanation of November Indulgences for Catholics which can be gained for the souls in purgatory.

If you would like a refresher on Temporal Punishment and Indulgences, see the lesson in the video.

Indulgences for the Month of November

  1. The faithful who recite prayers or perform other devout exercises in supplication for the faithful departed during the month of November, may gain: An indulgence of 3 years once on each day of the month; A plenary indulgence on the usual conditions, if they perform these devotions daily for the entire month. (Raccolta, 589)
  2. Those who, during the aforesaid month, take part in public services held in a church or public oratory in intercession for the faithful departed may gain: An indulgence of 7 years on each day of the month; A plenary indulgence, if they attend these exercises on at least fifteen days and, in addition, go to confession, receive Holy Communion and pray for the intentions of the Church. (Raccolta, 589)
  3. From noon on All Saints Day to midnight of All Souls Day: The faithful, as often as they visit a church or public oratory in order to pray for the dead, may gain a plenary indulgence applicable only to the souls in purgatory, on condition of confession and Communion, and the recitation six times during each visit of Our Father, Hail Mary and Glory be for the intentions of the Church. (This indulgence may also be gained on the following Sunday, but only by those who did not gain it on Nov. 1st or 2nd.) (Raccolta, 590) [This is the greatest indulgence for the Poor Souls in November, and can be gained as many times as the requirements are done, which is why it is referred to as the “Toties Quoties” indulgence from the Latin phrase for “as often as”]
  4. The faithful who during the period of eight days from All Souls Day (counting All Souls Day itself) visit a cemetery in a spirit of piety and devotion, and pray, even mentally, for the dead may gain a plenary indulgence on the usual conditions, on each day of the Octave, applicable only to the dead. (Raccolta, 592)

 

Whenever a plenary indulgence says it is granted under the “usual conditions” that means the following must be done in order to gain the indulgence

“The usual conditions for gaining a plenary indulgence are: confession; Communion; visit to a church or public oratory (or semi-public oratory for those who have the right to use it, if no church or public oratory is attached, provided nothing special is prescribed); prayer for the Pope’s intentions. It is to be noted that the usual conditions are not always prescribed, e.g., none of them are really prescribed for gaining the indulgence of the Way of the Cross.” (Winfrid Herbst, S.D.S. The Church Suffering. Emphasis added.)

The confession can be made on the day in question or anytime during the week before or after. Holy Communion can be made on the day in question or within the following week or one day before the day in question.

The faithful who are in the habit of confessing at least twice a month unless legitimately impeded, or who receive Holy Communion daily in the state of grace and with a good and holy intention, though they may abstain from receiving once or twice a week, can gain all indulgences without actual confession for which otherwise confession would be a necessary condition. (Canon 931)

What are prayers for the intentions of the Pope?

When prayers “for the intentions of the Pope” are required, one Our Father, Hail Mary and Glory Be are sufficient unless otherwise stated in the grant of the indulgence. These must be said externally by moving the lips but need not be said audibly.

The Toties Quoties indulgence on All Souls’ Day specifically requires six Our Father’s, Hail Mary’s and Glory Be’s during each visit in church. These six are to be said for the intentions of the Pope. They are not said for the Poor Souls but with the intention of gaining the plenary indulgence for them. The visit is made to pray for the Poor Souls and gain the plenary indulgence for them.

How does one pray “for the intentions of the Pope” during a vacancy? (as there is now)

During a vacancy of the Holy See, one can still gain a plenary indulgence by praying for the general intentions that every pope has. We sometimes refer to these as the “intentions of the Church” to avoid confusion during this time of vacancy. As explained by a notable canon lawyer before Vatican II:

“The intentions of the Supreme Pontiff for which one is to pray are: the exaltation of the Church, propagation of the faith, ending of heresy and schism, conversion of sinners, peace and harmony among Christian rulers and nations, and other blessings for the welfare of Christianity. It suffices to have the general intention to pray for the intentions of the Pope or the Church.” (Stanislaus Woywod, A Practical Commentary on the Code of Canon Law, p. 538. 1957)

 

Remember to do your part as the Church Militant and use this ‘Explanation of November Indulgences for Catholics’ to pray for the Church Suffering this November.

JMJ – IOGD

The Holy Rosary | w/ Bishop Dolan

True Restoration discusses the Holy Rosary with Bishop Dolan.

50 years since “Black Sunday” vs the Catholic Church

Original Post on Novus Ordo Watch

First Invalid Masses in United States

Unhappy Anniversary: 50 Years since “Black Sunday”

The year of our Lord 2017 has proven to be a year of significant anniversaries, both positive and negative. Another such is today: Sunday, October 22, 1967, was the first time that the Vatican II Sect in the United States mandated the use of a New Canon (“Eucharistic Prayer”) at Mass — a “canon” which included modified words of consecration and was recited entirely in the vernacular.

On Mar. 12, 1968, Fr. Lawrence S. Brey (1927-2006), a priest in the archdiocese of Milwaukee, summed up the problem with Black Sunday as follows:

Was October 22, 1967 the most ominous and frightening day in the two-thousand-year history of the Catholic Church, and certainly in the history of the Church in the United States of America?  Did that day see a legalized contradiction of hitherto inviolate decrees and norms guarding the Canon of the Mass?  Did it possibly even bring a new era of darkness into the world, the extinguishing of the true sacrificial and sacramental Eucharistic Christ from the majority of our churches?

During the early days of agitation for the introduction of the Vernacular into the Mass, and even during the climax of the movement, when the matter was debated at the First Session of Vatican Council II (1962), Catholics were always assured that even if the vernacular should be introduced, the Canon would remain untouched, in its centuries-old, inviolate Latin form.  And rightly so, for the Canon is the heart and center and essence of the Eucharistic Sacrifice.  But since the 1963 Liturgy Constitution’s granting of permission to employ the vernacular in someparts of the Mass, a literal cascade of subsequent changes and increased vernacularization has now culminated in the introduction of the new, “English Canon,” yielding what is, in effect, an all-vernacular Mass, (notwithstanding Article 36 of that same Constitution and the decrees of the Council of Trent).  Thus, that which was heretofore and for thirteen centuries considered inviolate has now been touched and disturbingly altered.  Something ominously different from the Canon we have always known now occupies the heart and center of our Catholic Worship.

Not since the introduction of the vernacular in parts of the Mass in 1964, has so much protest, with so many intense misgivings, been engendered, as has been by the introduction of this new, English Canon.  How, infinitely more thundering this protest would be were it not for the fact that the clergy and the faithful have been gradually “conditioned” by change after change in recent years, – perhaps to the point of expecting change as the order of the day and the “mind of the Church”!

There are three main classes of objections to the new, English Canon: (1) That it contains many omissions, mistranslations and distortions, which offend against Catholic reverence, piety, and the integrity of the Faith.  (2) That it is illicit, i.e., in violation of enduring and unrescinded decrees and teachings of previous Councils and Popes.  (3) That it is invalid, i.e., that because of some radical mutilation it no longer confects or produces the true Sacrifice and Sacrament of the Eucharist.  Such an alleged invalidity is by far the gravest and most crucial of all the objections, though this view is not shared by many or most of the Canon’s critics.  It is to the question of the validity of the “new Canon” – in the light of a mutilation of the Form of Consecration – that Patrick Henry Omlor devotes this treatise, “Questioning the Validity.”

(Source; italics given.)

Fr. Brey wrote these words in his foreword to a study written by the erudite layman Patrick Henry Omlor (1931-2013), which argued very convincingly that the new, all-English words of consecration rendered such “Masses” invalid. The study can be read here:

This work was the first but by no means the last of Omlor’s contributions to an ever more turbulent theological landscape. A number of his monographs specifically dealing with the Mass controversy can still be found online here, including rejoinders to Mgr. John F. McCarthy, who was challenging Omlor’s case on the invalidity of the form of consecration contained in the New Canon.

Keep in mind that Black Sunday took place approximately one-and-a-half years before the Novus Ordo Missae was promulgated by Antipope Paul VI (Apr. 3, 1969). The rite in use at the time was the interim missal of 1965, sometimes called the “Hybrid Mass” because it was truly a hybrid between the traditional Latin Mass and what would eventually be known as the “New Mass”.

The 1965 missal at first had retained the traditional Roman Canon in Latin, but on Apr. 13, 1967, Paul VI authorized the national bishops’ conferences to decide on the use of the vernacular:

The competent territorial authority observing those matters contained in the Constitution on the Liturgy art. 36, § 3 and § 4 may authorize use of the vernacular in liturgies celebrated with a congregation for:

a. The canon of the Mass;

b. all the rites of holy orders;

c. the reading of the divine office, even in choral recitation.

In the audience granted 13 April 1967 to the undersigned Cardinal Arcadio Maria Larrona, Prefect of the Congregation of Rites, Pope Paul VI approved and confirmed by his authority the present instruction as a whole and in all its parts, ordering its publication and its faithful observance by all concerned, beginning 29 June 1967.

(Sacred Congregation of Rites, Instruction Tres Abhinc Annos, n. 28)

In 1997, Omlor published a collection of all of his theological writings in one volume, entitled The Robber Church (available for purchase here or read online here). Fr. Brey once again wrote the foreword:

THIRTY YEARS have passed since Black Sunday, and soon it will be thirty years since the “Emerald Sunday” of March 17, 1968, when QTV [=Omlor’s Questioning the Validity of the Masses using the New, All-English Canon] was first released. In precision, logic, brevity and freedom from encumbering frills Patrick Henry Omlor’s writings stand out among most others on the subject. These are qualities that characterized the writings and method of St. Thomas Aquinas, the role model for theologians and thinkers, and the nemesis of the obfuscators.

The theological documentation and reasoning in QTV led to a strong probability of invalidity, and that is all that the author contended at the time. But in retrospect, by re-studying and continually researching the matter, applying new insights and considering the FRUITS of this mutilated mass, one realizes that the conclusion becomes not just probable but all the more certain.

(Source; italics given.)

It has now been as many as 50 years, and the fruits of the “New Mass” have become ever more obvious.

It was truly a black Sunday, the darkness of which continues to this day. However, we have the infallible certitude that this darkness will once again be dispelled, at the precise moment God has decreed from all eternity: “And the light shineth in darkness, and the darkness did not comprehend it” (Jn 1:5).

Why Do Traditionalists Fear Sedevacantism?

Father Anthony Cekada explains the fears semi-traditional Catholics have about Sedevacantists, and refutes them. This is spurred by an anti-Sedevacantist book.

Chapter 13 | New Eucharistic Prayers: False History, Hippie Theology

Father Anthony Cekada gives an overview of Chapter 13, New Eucharistic Prayers: False History, Hippie Theology, “Work of Human Hands: A Theological Critique of the Mass of Paul VI.”