EI Enchiridion indulgentiarum: Normae et concessiones (Enchiridion of . changes introduced by the Apostolic Constitution Indulgentiarum doctrina. This removed from the list of indulgenced prayers and good works, now called the Enchiridion Indulgentiarum, many. Enchiridion is a Late Latin term referring to a small manual or handbook. Some notable of Catholic dogma and morality since the apostles; Enchiridion Indulgentiarum, the handbook of Catholic prayers with indulgences; “The Enchiridion!.

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The revised Enchiridion Indulgentiarum ‘Raccolta ‘ is a delight.

It is a masterpiece of renewal in the Spirit. This thin, well bound volume, one sixth the size of its immediate predecessor, typographically attractive and very legible, is the product of the Vatican Press. Pope Paul’s Apostolic Constitution Indulgentiarum Doctrina of January 1,among its concluding norms had enjoined that the redaction of the Enchiridion would keep only the outstanding devotional prayers and practices the Mass and Sacraments are of course not indulgenced that are still relevant to our day and which, besides encouraging a penitential spirit, would particularly foster the fervour of charity.

This edition indulgentisrum ” Enchiridion Indulgentiarum-Normae et Concessiones ” is a remarkable fulfillment of the Holy Father’s injunction. It is especially noteworthy because of its evangelical simplicity, its emphasis on Holy Scripture and contemporary expression of Church teaching, and above all in its insistence on the supreme importance of indjlgentiarum individual’s devout, loving acts. A plenary indulgence supposes that one’s soul is entirely free from affection for sin.

There is constant stress on the Holy Father’s declaration that a partial indulgence is a ” matching grant”. The Enchiridion deals, as did its predecessors, with indulgences for all the faithful.



And this is literally true. There is special provision for the Oriental Churches, as for example with those that do not have the practice of the Rosary.

The Patriarchs are empowered to indicate corresponding Oriental Marian devotions and to enrich them with the Rosary indulgences. All the indulgences are applicable to the souls in Purgatory.


The concessions are distributed into two categories. The first category contains three “more general concessions”. Each of these is clearly set off in special type, simply and succinctly explained, and supported by scriptural and conciliar texts.

The second more general concession has to do with works of mercy to the needy and reads:. A partial indulgence is granted to that individual among the faithful who, led by a spirit of faith, mercifully expends himself or his goods in the service of needy brethren.

A partial indulgence is granted to that individual among the faithful who, in a spirit of penance, freely abstains from something licit and pleasing to himself.

The second category of concessions lists seventy devotional and penitential prayers and practices. Even this listing is simple, “democratic”, and “non-scientific”. The first letter of the first Latin word of the prayer or pious practice determines its place. Thus Our Lord “must take His turn”, and prayers in His honour beginning with “J” come in the place of that letter of the alphabet. Some of the seventy are enchlridion in content.

For example “The Use of Pious Objects” reads this way: Four of the seventy are singled out for special mention. To these are attached a plenary indulgence daily.

One of the “longer” of these seventy declarations has to do with the Rosary. After giving the accurate notion of this devotion as described in the liturgy, that is, that indulgentiaru complete Rosary embraces “all” the Christian Mysteries the Incarnation, Passion, and Exaltation of Christit is clearly stated that for “concessional” purposes a third part of indulgentjarum Rosary suffices. Thus five decades with meditation on the series of the Joyful, the Sorrowful, or the Glorious Mysteries are noted.


The Indulgentiaruum communally structured nature is accentuated by the concession of the daily plenary indulgence mentioned just above for the Rosary said in common “in church, in the family, in a religious institute, in a pious group”. Among others, there is an indulgence for hearing the Word of God; for prayers to the Angels, St. Joseph, the Saints; for the Souls in Purgatory; for the catechetical apostolate; for mental prayer; for prayers for Church unity; for the Sign of the Cross; for prayers to the Holy Spirit; for the acts of faith, hope, love and indulgetniarum for the Miserere ; for a spiritual communion; for a monthly day of recollection; for prayers for the Holy Father; for various indlugentiarum and parochial acts; for prayers for vocations.

There follows a two-page helpful appendix of examples of scriptural prayers.

A useful Index closes the work. This collection replaces all other general concessions, and at times adjusts the Code of Canon Law. The Decree opening the enchiiridion and making these declarations is fittingly dated the close of the Holy Year of Faith, June L’Osservatore Romano is the newspaper of the Holy See.

Baltimore, MD Subscriptions: The first more general concession reads: The second more general concession has to do with works of mercy to the needy and echiridion