Rite of the Apostolic Blessing with Plenary Indulgence for the Hour of Death

Total Page：16

File Type：pdf, Size：1020Kb

Disciples of Jesus and Mary Rite of the Apostolic Blessing with Plenary Indulgence for the Hour of Death † Peace to this house. And to all who dwell herein. Sprinkles holy water † Sprinkle me, O Lord with hyssop, and I shall be purified; wash me and I shall be whiter than snow. Confession, exhortation to trust in the name of Jesus. Words of comfort to raise the hope of the sick person. To offer suffering as expiation for sins. † Our help is in the name of the Lord. Who made heaven and earth. Ant. Lord, remember not the faults of your servant, and do not punish him (her) for his (her) sins. † Lord, have mercy. Christ, have mercy. Lord, have mercy. † Our Father. † Save your servant. Who trusts in you, my God. † Lord, hear my prayer. And let my cry come to you. † The Lord, be with you. And with you also. † Let us pray. O most kind, the Father of mercies and the God of all consolation, it is your will that no one who believes and hopes in you should perish. In your boundless mercy, look with kindness on your servant, (name), for true faith and Christian hope commend him (her) in your saving power, and because of the passion and death of your only Son be pleased to grant him (her) remission and pardon of all his (her) sins, so that his (her) soul, when it leaves this life, may find you a most favorable judge and, cleansed from every stain by the blood of your Son, may enter into life everlasting. Through Christ our Lord. Amen. I confess ………. May almighty God have mercy on you, forgive you your sins, and bring you to life everlasting. Amen. May the almighty and merciful Lord grant you pardon, absolution, + of your sins. Amen. My our Lord Jesus Christ, the Son of the living God, who gave to Peter his apostle the power to bind and to set free, in his most loving mercy receive your confession and give back to you that robe of grace which was first given to you in baptism. And I, by the power given to me by the Apostolic See, grant you a full pardon and the remission of all your sins, In the name of the Father, and of the Son, + and of the Holy Spirit. Amen. Through the most sacred mysteries of man’s redemption, may almighty God remit all the punishments due to you in this life and in the life to come; may he open to you the gates of heaven, and lead you into everlasting joy. Amen. May almighty God bless you, the Father, and the Son, + and the Holy Spirit. Amen. Blessings Rite of the Apostolic Blessing with Plenary Indulgence for the Hour of Death .

Copy Link

Recommended publications

The Fourth Crusade Was No Different
Coastal Carolina University CCU Digital Commons Honors College and Center for Interdisciplinary Honors Theses Studies Fall 12-15-2016 The ourF th Crusade: An Analysis of Sacred Duty ‌ Dale Robinson Coastal Carolina University Follow this and additional works at: https://digitalcommons.coastal.edu/honors-theses Part of the History Commons Recommended Citation Robinson, Dale, "The ourF th Crusade: An Analysis of Sacred Duty "‌ (2016). Honors Theses. 4. https://digitalcommons.coastal.edu/honors-theses/4 This Thesis is brought to you for free and open access by the Honors College and Center for Interdisciplinary Studies at CCU Digital Commons. It has been accepted for inclusion in Honors Theses by an authorized administrator of CCU Digital Commons. For more information, please contact [email protected]. Robinson 1 The crusades were a Christian enterprise. They were proclaimed in the name of God for the service of the church. Religion was the thread which bound crusaders together and united them in a single holy cause. When crusaders set out for a holy war they took a vow not to their feudal lord or king, but to God. The Fourth Crusade was no different. Proclaimed by Pope Innocent III in 1201, it was intended to recover Christian control of the Levant after the failure of past endeavors. Crusading vows were exchanged for indulgences absolving all sins on behalf of the church. Christianity tied crusaders to the cause. That thread gradually came unwound as Innocent’s crusade progressed, however. Pope Innocent III preached the Fourth Crusade as another attempt to secure Christian control of the Holy Land after the failures of previous crusades.
[Show full text]
The Final Decrees of the Council of Trent Established
The Final Decrees Of The Council Of Trent Established Unsmotherable Raul usually spoon-feed some scolder or lapped degenerately. Rory prejudice off-the-record while Cytherean Richard sensualize tiptop or lather wooingly. Estival Clarke departmentalized some symbolizing after bidirectional Floyd daguerreotyped wholesale. The whole series of the incredible support and decrees the whole christ who is, the subject is an insurmountable barrier for us that was an answer This month holy synod hath decreed is single be perpetually observed by all Christians, even below those priests on whom by open office it wrong be harsh to celebrate, provided equal opportunity after a confessor fail of not. Take to eat, caviar is seen body. At once again filled our lord or even though regulars of secundus of indulgences may have, warmly supported by. Pretty as decrees affecting every week for final decrees what they teach that we have them as opposing conceptions still; which gave rise from? For final council established, decreed is a number of councils. It down in epistolam ad campaign responding clearly saw these matters regarding them, bishop in his own will find life? The potato of Trent did not argue to issue with full statement of Catholic belief. Church once more congestion more implored that remedy. Unable put in trent established among christian councils, decreed under each. Virgin mary herself is, trent the final decrees of council established and because it as found that place, which the abridged from? This button had been promised in former times through the prophets, and Christ Himself had fulfilled it and promulgated it except His lips.
[Show full text]
“Going to Canossa” – Exploring the Popular Historical Idiom
“Going to Canossa” – Exploring the popular historical idiom NCSS Thematic Strand(s): Time, Continuity, and Change (Power, Authority, and Governance) Grade Level: 7-12 Class Periods Required: One 50 Minute Period Purpose, Background, and Context In order to make history more tangible and explain historical references in context, we are tracing common idioms to their historical roots. The popular idiom (at least in Germany/Europe) to indicate reluctant repentance or “eating dirt” is ‘taking the walk to Canossa’ which references the climax of the Investiture Conflict in the 11th century CE culminating in the below scandal between Emperor Henry IV and Pope Gregory VII. In previous classes we have discussed the political structures of the time, the power struggles between Church and state, and the social background leading up to this event. We will illuminate the political/religious situation of interdependence and power- play leading up to this éclat, the climax of the Investiture Conflict, why it was such a big affair for both sides, and how it was resolved, i.e. who “won” (initial appearances). Additionally, the implications for European rule, the relation between secular and religious rulers after Canossa will be considered in the lessons following this one. Objectives & Student outcomes Students will: Examine historical letters between Henry IV and Pope Gregory VII regarding the excommunication, pictures depicting the events at Canossa and others (NCSS Standards 2010, pp. 30-31) Apply critical thinking skills to historical inquiry by interpreting, analyzing and synthesizing events of the past (NCSS Standards 2010, pp. 30-31) Understand the historical significance of the Investiture Conflict and the results of the previous and ensuing power politics in Europe (NCSS Standards 2010, pp.
[Show full text]
Apostolic Discourse and Christian Identity in Anglo-Saxon Literature
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Illinois Digital Environment for Access to Learning and Scholarship Repository APOSTOLIC DISCOURSE AND CHRISTIAN IDENTITY IN ANGLO-SAXON LITERATURE BY SHANNON NYCOLE GODLOVE DISSERTATION Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in English in the Graduate College of the University of Illinois at Urbana-Champaign, 2010 Urbana, Illinois Doctoral Committee: Professor Charles D. Wright, Chair Associate Professor Renée Trilling Associate Professor Robert W. Barrett Professor Emerita Marianne Kalinke ii ABSTRACT “Apostolic Discourse and Christian Identity in Anglo-Saxon Literature” argues that Anglo-Saxon religious writers used traditions about the apostles to inspire and interpret their peoples’ own missionary ambitions abroad, to represent England itself as a center of religious authority, and to articulate a particular conception of inspired authorship. This study traces the formation and adaptation of apostolic discourse (a shared but evolving language based on biblical and literary models) through a series of Latin and vernacular works including the letters of Boniface, the early vitae of the Anglo- Saxon missionary saints, the Old English poetry of Cynewulf, and the anonymous poem Andreas. This study demonstrates how Anglo-Saxon authors appropriated the experiences and the authority of the apostles to fashion Christian identities for members of the emerging English church in the seventh and eighth centuries, and for vernacular religious poets and their readers in the later Anglo-Saxon period. iii ACKNOWLEDGMENTS I am indebted to many people for their help and support throughout the duration of this dissertation project.
[Show full text]
A. Brief Overview of the Administrative History of the Holy See
A. Brief Overview of the Administrative History of the Holy See The historical documentation generated by the Holy See over the course of its history constitutes one of the most important sources for research on the history of Christianity, the history of the evolution of the modern state, the history of Western culture and institutions, the history of exploration and colonization, and much more. Though important, it has been difficult to grasp the extent of this documentation. This guide represents the first attempt to describe in a single work the totality of historical documentation that might properly be considered Vatican archives. Although there are Vatican archival records in a number of repositories that have been included in this publication, this guide is designed primarily to provide useful information to English-speaking scholars who have an interest in using that portion of the papal archives housed in the Vatican Archives or Archivio Segreto Vaticano (ASV). As explained more fully below, it the result of a project conducted by archivists and historians affiliated with the University of Michigan. The project, initiated at the request of the prefect of the ASV, focused on using modem computer database technology to present information in a standardized format on surviving documentation generated by the Holy See. This documentation is housed principally in the ASV but is also found in a variety of other repositories. This guide is, in essence, the final report of the results of this project. What follows is a complete printout of the database that was constructed. The database structure used in compiling the information was predicated on principles that form the basis for the organization of the archives of most modem state bureaucracies (e.g., provenance).
[Show full text]
The Holy See
The Holy See APOSTOLIC CONSTITUTION PASTOR BONUS JOHN PAUL, BISHOP SERVANT OF THE SERVANTS OF GOD FOR AN EVERLASTING MEMORIAL TABLE OF CONTENTS Introduction I GENERAL NORMS Notion of Roman Curia (art. 1) Structure of the Dicasteries (arts. 2-10) Procedure (arts. 11-21) Meetings of Cardinals (arts. 22-23) Council of Cardinals for the Study of Organizational and Economic Questions of the Apostolic See (arts. 24-25) Relations with Particular Churches (arts. 26-27) Ad limina Visits (arts. 28-32) Pastoral Character of the Activity of the Roman Curia (arts. 33-35) Central Labour Office (art. 36) Regulations (arts. 37-38) II SECRETARIAT OF STATE (Arts. 39-47) 2 First Section (arts. 41-44) Second Section (arts. 45-47) III CONGREGATIONS Congregation for the Doctrine of the Faith (arts. 48-55) Congregation for the Oriental Churches (arts. 56-61) Congregation for Divine Worship and the Discipline of the Sacraments (arts. 62-70) Congregation for the Causes of Saints (arts. 71-74) Congregation for Bishops (arts. 75-84) Pontifical Commission for Latin America (arts. 83-84) Congregation for the Evangelization of Peoples (arts. 85-92) Congregation for the Clergy (arts. 93-104) Pontifical Commission Preserving the Patrimony of Art and History (arts. 99-104) Congregation for Institutes of Consecrated Life and for Societies of Apostolic Life (arts. 105-111) Congregation of Seminaries and Educational Institutions (arts. 112-116) IV TRIBUNALS Apostolic Penitentiary (arts. 117-120) Supreme Tribunal of the Apostolic Signatura (arts. 121-125) Tribunal of the Roman Rota (arts. 126-130) V PONTIFICAL COUNCILS Pontifical Council for the Laity (arts.
[Show full text]
The Permission to Publish
THE PERMISSION TO PUBLISH A Resource for Diocesan and Eparchial Bishops on the Approvals Needed to Publish Various Kinds of Written Works Committee on Doctrine • United States Conference of Catholic Bishops The Permission to Publish A Resource for Diocesan and Eparchial Bishops on the Approvals Needed to Publish Various Kinds of Written Works Committee on Doctrine • United States Conference of Catholic Bishops The document The Permission to Publish: A Resource for Diocesan and Eparchial Bishops on the Approvals Needed to Publish Various Kinds of Written Works was developed as a resource by the Committee on Doctrine of the United States Conference of Catholic Bishops (USCCB). It was reviewed by the committee chairman, Archbishop William J. Levada, and has been author- ized for publication by the undersigned. Msgr. William P. Fay General Secretary, USCCB Excerpts from the Code of Canon Law: New English Translation. Translation of Codex Iuris Canonici prepared under the auspices of the Canon Law Society of America, Washington, D.C. © 1998. Used with permission. Excerpts from the Code of Canons of the Eastern Churches: New English Translation. Translation of Codex Canonum Ecclesiarum Orientalium pre- pared under the auspices of the Canon Law Society of America, Washington, D.C. © 2001. Used with permission. First Printing, June 2004 ISBN 1-57455-622-3 Copyright © 2004, United States Conference of Catholic Bishops, Washington, D.C. All rights reserved. No part of this work may be reproduced or transmit- ted in any form or by any means, electronic or mechanical, including photo- copying, recording, or by any information storage and retrieval system, with- out permission in writing from the copyright holder.
[Show full text]
The Episcopate and Female Agency in the Central Middle Ages
Anthós Volume 6 Issue 1 Article 13 2014 Girl Power: The Episcopate and Female Agency in the Central Middle Ages Jackie Brooks Portland State University Follow this and additional works at: https://pdxscholar.library.pdx.edu/anthos Part of the Medieval History Commons, and the Women's History Commons Let us know how access to this document benefits ou.y Recommended Citation Brooks, Jackie (2014) "Girl Power: The Episcopate and Female Agency in the Central Middle Ages," Anthós: Vol. 6: Iss. 1, Article 13. https://doi.org/10.15760/anthos.2014.215 This open access Article is distributed under the terms of the Creative Commons Attribution-NonCommercial- ShareAlike 4.0 International License (CC BY-NC-SA 4.0). All documents in PDXScholar should meet accessibility standards. If we can make this document more accessible to you, contact our team. Jackie Brooks Girl Power: The Episcopate and Female Agency in the Central Middle Ages Jackie Brooks In 1076, Henry IV, King of Germany (1056-1106), convened a synod of bishops with the intention of denouncing and deposing Pope Gregory VII (1073-85) in response to the latter’s actions after the Lenten Synod of 1075.1 A majority of the German bishops present, allied with Henry, produced a letter to Gregory in which they renounced the method of his ascension to the papacy, as well as the methods he employed to achieve the reform he sought. In one passage, they particularly renounced Gregory’s well-known close relationships with several powerful women.2 The complaints of the bishops revolve around the belief that these women exerted an inordinate amount of influence in service of Gregory’s pontificate.
[Show full text]
Papal Documents from the Early Years of the Society of Jesus in English Translation
Papal Documents from the Early Years of the Society of Jesus in English Translation Translated by Philip R. Amidon, S.J. 52/2 SUMMER 2020 THE SEMINAR ON JESUIT SPIRITUALITY Studies in the Spirituality of Jesuits is a publication of the Jesuit Conference of Canada and the United States. The Seminar on Jesuit Spirituality is composed of Jesuits appointed from their provinces. The seminar identifies and studies topics pertaining to the spiritual doctrine and practice of Jesuits, especially US and Canadian Jesuits, and gath- ers current scholarly studies pertaining to the history and ministries of Jesuits throughout the world. It then disseminates the results through this journal. The opinions expressed in Studies are those of the individual authors. The subjects treated in Studies may be of interest also to Jesuits of other regions and to other religious, clergy, and laity. All who find this journal helpful are welcome to access previous issues at: [email protected]/jesuits. CURRENT MEMBERS OF THE SEMINAR Note: Parentheses designate year of entry as a seminar member. Casey C. Beaumier, SJ, is director of the Institute for Advanced Jesuit Stud - ies, Chestnut Hill, Massachusetts. (2016) Brian B. Frain, SJ, is Assistant Professor of Education and Director of the St. Thomas More Center for the Study of Catholic Thought and Culture at Rockhurst University in Kansas City, Missouri. (2018) Barton T. Geger, SJ, is chair of the seminar and editor of Studies; he is a research scholar at the Institute for Advanced Jesuit Studies and assistant professor of the practice at the School of Theology and Ministry at Boston College.
[Show full text]
Sacred Spaces, Intercultural Encounter, and the First Jesuits in Italy and Japan
A Tale of Two Templa: Sacred Spaces, Intercultural Encounter, and the First Jesuits in Italy and Japan Frank Lacopo The Pennsylvania State University Jesuits in Japan: Interaction and Connectivity The Portuguese sailor and trader Mendes Pinto, later a companion of the Jesuit Francis Xavier, claimed to have “discovered” Japan in 1542.1 Although he had an expedient personality, his description of Japan and the South China Sea trade is strikingly accurate and gives his claim credibility. Even if he was not the very first European to tread Japanese soil, he was undoubtedly “one of the earliest Portuguese travelers to that country, which he visited three or four times between 1544 and 1556.” This potentially earliest European voyager to Japan was an associate of Francis Xavier both before and during the Jesuit leader’s early missionary efforts in Japan, a fact that that prolific member of the Society of Jesus’ own reliable correspondence corroborates. Pinto indeed helped to finance one of the first Jesuit churches in Japan in 1551 and seems to have taken the Society’s Exercises and become a Jesuit himself in 1554.2 European trade, exploration, and missionary activity in the South China Sea were demonstrably intertwined during the mid- and late-1540s. The Jesuits were thus at the forefront of intercultural interaction between Reformation Europe and warring states-period Japan. Xavier and his small retinue initially met benign circumstances in Japan – surprising since the islands hosted ongoing internecine war during what has been called its “warring states” or Sengoku period (c.1467-c.1603). Xavier’s landing spot in the Satsuma region of Kagoshima prefecture was enjoying a respite from violence in 1549.3 Xavier noted of the initial landing: 1 C.
[Show full text]
Papal Diplomacy. the Diplomacy of the Holy See Is One of the Distinctive Features of the Catholic Church. It Is a Unique Kind Of
Papal diplomacy. The diplomacy of the Holy See is one of the distinctive features of the Catholic Church. It is a unique kind of diplomacy: not the instrument of a state, however small, but of the religious institution which is the Catholic Church, which is among other things a social fact. Its primary objectives belong in the spiritual, moral and humanitarian order, including respect for collective and individual human rights. Among these rights is included the right to religious liberty not only for Catholics, but also for adherents of all other religions. Thus Diplomacy is one of the ways of making the official presence of the Church in the international community a reality, which, nowadays, is essentially directed to using dialogue at an institutional level to bring to fruition the great hopes of humanity such as peace between nations, internal order and the progress of individual states. In the past, the diplomacy of the holy See had a number of different names: ‘papal’, pontifical’, ‘ecclesial’, Vatican. It may probably be regarded as the oldest in world hisory. Its importance relates first and foremost to the development of papal legations. The legates (or envoys) of the pope are in evidence from the time when the Catholic Church, following on its public recognition by the Edict of Milan (313), and has endeavoured to consolidate this primacy with regard to spiritual questions. With a view of this liberty, so recently acquired, it became necessary to work for internal unity in order to meet effectively the challenge of sectarian and separatist movements. The term ‘legate’ was used in ancient Rome to designate men entrusted with political missions of Senate or Emperor to other peoples.
[Show full text]
V.C. Samuel, "A Brief Historical Survey of the Council of Chalcedon
A Brief Historical Survey of the Council of Chalcedon V. C. SAMUEL In a previous article published in The Indian Journal of Theology for January, 1961, the present writer has pleaded for a fresh study and evaluation of the Chalcedonian schism. To bring out more clearly the point of the plea it is necessary to deal brief~ ly with the history of the Council of Chalcedon and also with the theological position of its ancient critics in the East. Of these two, the present paper intends to take up the first ; the second will be discussed in a paper to be published in the next number of The Indian Journal of Theology. The Background of the Council of Chalcedon.-There are five facts which constitute the background of the Council of Chalcedon. They are: (1) The Christological teaching of the Antiochene and the Alexandrine ways of theological thinking ; (2) the Council of Ephesus in 431, which condemned Nestorius as a heretic; (3) the Formulary of Reunion, by which in 433 Cyril of Alexandria, the leader of the Alexandrine party, and John of Antioch, the leader of the Antiochene party, arrived at a -concordat ; (4) the Home Synod of Constantinople, which in 448 excommunicated Eutyches as a heretic; and (5) the second Council of Ephesus in 449, which, having · reinstated Eutyches, deposed his judges at Constantinople as well as a number of the leading men on the Antiochene side. · It is not possible to discuss these topics within the short space permissible in this paper. It may simply be noted that there was a conflict between the Antiochene and the Alexandrine points of view ; that the Council of 431 was an absolute victory for the latter ; and that the Formulary of Reunion did ratify the deCisions of the Council of 431.
[Show full text]