Saint FINBARR de CORK, évêque et confesseur

St. Finbar

St. Finbar was the son of an artisan named Amergin and a lady of the Irish royal court. He was educated at Kilmacahil monastery, Kilkenny, Ireland.

St. Finbar had very light hair, which led to the nickname Fionnbharr, “white hair”. He made multiple pilgrimages to Rome, visiting Saint David of Wales on one trip. He preached throughout southern Ireland, and possibly in Scotland. He was a hermit on a small island at Lough Eiroe and at Gougane Barra. Founded a school at Eirce.

St. Finbar founded a monastery on the river Lee which eventually developed into the city of Cork, Ireland of which he is the patron Saint & first bishop. Extravagant miracles were attributed to him. Legend says that the sun did not set for two weeks after his death.

SOURCE : http://www.ucatholic.com/saints/saint-finbar/

St. Finbarr 

(Lochan, Barr).

Bishop and patron of Cork, born near Bandon, about 550, died at Cloyne, 25 September, 623, was son of Amergin. He evangelized Gowran, Coolcashin, and Aghaboe, and founded a school at Eirce. For some years he dwelt in a hermitage at Gougane Barra, where a beautiful replica of Cormac's chapel has recently been erected in his honour. Finbarr was buried in the cathedral he built where Cork city now stands. He was specially honoured also at Dornoch and Barra, in Scotland. There are five Irish saints of this name.

MacErlean, Andrew. "St. Finbarr." The Catholic Encyclopedia. Vol. 6. New York: Robert Appleton Company, 1909. 26 Sept. 2016 <http://www.newadvent.org/cathen/06076a.htm>.

Transcription. This article was transcribed for New Advent by Brian Hancock.

Ecclesiastical approbation. Nihil Obstat. September 1, 1909. Remy Lafort, Censor. Imprimatur. +John M. Farley, Archbishop of New York.

SOURCE : http://www.newadvent.org/cathen/06076a.htm

Saint Finnbarr, Founder of the Diocese of Cork, by Father P Cahalane, PP

Feast-day, September 25th

Saint Finnbarr has for centuries been accepted as the founder of our Diocese.¹ He is believed to have been born at Lisnacaheragh in the tuath centre of Raithleann, situated in the townland of Garranes and civil parish of Templemartin. There his father Ainairgen was a professional artisan in the employment of Tigernach, a local chief, and he also was the owner of a townland in the district, perhaps Kilbarry in Kilmurry parish. The child’s mother, whose name has not been preserved, was probably the daughter of a local landowner. In origin then he was the child of the Diocese of Cork. Amairgen indeed was of Connaught descent, one of whose ancestors having migrated, settled in east Cork (now the Barony of Barrymore) and later in Muskerry. Just as the descendants of an emigrant from Ireland to America, who, on tracing their descent from a family in Cork or Galway, might boast of Irish origin, so, too, Amairgen was proud of his ultimate Connaught ancestry. Soon after the birth of the boy, the family moved to the home in Kilbarry, where he was reared and baptised. At his baptism he was named Loan McAmairgen, and it is clear that his parents were already Christians or favourably disposed to Christianity.

The baptismal name of Loan was changed to Finnbarr in unusual circumstances. Some time after the baptism of the child, a number of clerics, who were on a pilgrimage from Ossory to South Munster, called to the home of Amairgen and were much impressed by the youth. With the permission of his parents they took him on the return journey to Ossory for his education. On the way the youth was tonsured at a place called Tlos Coill, believed to be situated in the region of the Nagle mountains, which now marks the northern boundary of our Diocese. The tonsure was the introduction to his education in the ecclesiastical sense. In the course of the ceremony the cleric who tonsured him remarked: “Fair is the crest (barr) on Loan.” The elder cleric added: “This shall be his name henceforth – Findbarr.”² There were other saints named Finnbarr and Barrfind also, and one may suspect that all did not get their name under like circumstances. It is probable that these adopted the name of the Cork saint.

After the completion of his education, Finnbarr returned to his native place, where he built a cill, probably a family altar. Adjoining this a larger church was later built named Acadh Durbcon, which became the parish church of the district now known as Kilbarry. Before 1437 this was absorbed in the parish of Kilmurry. From Kilbarry the saint proceeded to Cork, but he probably took a circuitous route and visited Gougane Barra on the way. It is interesting to note in connection with this tour that, according to tradition, the old road from Kilbarry graveyard through Kilmichael and Iveleary was the ancient road to Gougane, which can still be traced with reasonable accuracy. It was a testing journey even for the youthful Finnbarr, but he was well repaid by the bleak grandeur of his discovery. There he founded his hermitage, following the example of many other saints, who established such places of retreat to which they were accustomed to retire for prayer and meditation.³

From Gougane the saint probably followed the course of the Lee on the north side to the river Dripsey through the district of his friend, Saint Eolang of Aghabullog. At a point near Inishluinge (soon to be submerged for ever by the waters of the Lee), where there had been an earlier monastery, Finnbarr crossed the Lee ‘southwards’ and still within sight of Inishluinge, he built a church named Cell na Cluaine, identified with the teampul at Cellnaclona, a place now absorbed in the present townland of Ballineadig. From this his course lay across the valley of the river Bride through Desertmore and Kilnaglory to Cork. Before his arrival there he is said to have built twelve churches. Most of these cannot now be identified and the question often arises: what was the purpose of so many foundations? It is suggested that ‘the multiplicity of churches points to the intensified ardour of Ireland’s Christian infancy’ (Canon Power: Irish Eccl. Record, March, 1950). This does not imply that the fewer but larger churches which later arose at the time of the organisation of parishes in Ireland cooled the ardour of the people. Before establishing his great monastery in Cork, Finnbarr was probably accepted as ‘persona grata’ by the ruling sept of the locality – the Ui Mic Ciair, a kindred sept of the Ui Eachach, later known as the O’Mahonys. Through their good offices he was recommended to the Holy See and sent into the territory of the sept, who had granted him the site of his monastery in Cork. It is related in the ‘Life’ of the saint that he actually went to Rome for his consecration, but it appears more probable that he was consecrated in Cork by his teacher and life-long friend, Bishop Mac Cuirp.

The Cork monastery consisted of a school and monastic church. This church was in fact his ‘sedes’ from which he organised and ruled the infant church as abbot-bishop. A monastic church in these early times did not mean the same as a monastic church at the present day, such as the convents or abbeys of the Franciscans, Dominicans, etc. In early times the monastery of monks was a secular or missionary establishment, where the monks or priests lived and worked as a community. The monks taught and prayed as a body in true monastic spirit, but as individuals they ministered also in outlying districts as secular priests. We can form some idea of this ancient combination of the secular and monastic life from the custom in some dioceses in Ireland at present, whereby all the priests of a parish reside together in a presbytery in a kind of community life, each priest, however, having the individual care of a district and school or schools in the parish. In this connection it is interesting to note that the term ‘abbey’ has survived in tradition and was applied to the churches of secular priests in the diocese, such as to an old cill in the ancient parish of Macloneigh (Kilmichael Parish), though it is quite certain that there was no abbey there in the modern sense.

The site of Finnbarr’s church and school was on the limestone cliff on the south bank of the Lee, now known as Gill Abbey.⁴ Originally known as Rathin Mac nAedha, this was the land granted to the saint by the ruling sept. The site was well chosen: it was a centre of population and the terrain was suitable for buildings of an enduring nature. The school became known as the School of Cork, but this is a modest description as in fact it was a noted school of learning and piety, catering for secular students as well as aspirants to the priesthood. It attracted youths from places far beyond the immediate locality. The course of training consisted in the harmonious development of the secular and the religious needs of man – preparation of the soul as well as technical training of mind and hand. We have little information as to the nature of the courses pursued by those young men who aspired to the priesthood, but the battle for the souls of many still surrounded with centres and objects savouring of paganism could not be won as if by magic. Saint Finnbarr, the son of a noted craftsman, inherited the family genius for building and allied crafts and was therefore specially qualified for the teaching of such subjects as well as the art of practising the christian way of life. In the erection of the monastic buildings in Cork and the construction of churches as the infant diocese expanded, he must have spared himself no effort. It is our misfortune that owing to the destruction wrought by the Norsemen in later times, we are deprived of all but the most meagre fragments of these early buildings.

For a period of about seventeen years Saint Finnbarr worked not only as the master of a great school, but also as a missionary in the extension and organisation of the infant diocese. He continued the pioneer work of Saint Patrick, extending the Faith and ensuring its full practice in many districts where as yet only pockets of Catholics and isolated churches existed. While still on active service he died about the year 620, aged about 70 years. The circumstances of his passing are indeed touching.

Our first bishop made one of his accustomed visits to Gougane Rarra for light and strength in lone commune with God for yet another period of work for his beloved diocese. It was, however, his last visit. On the return journey he made a surprise call at Cell na Cluaine. The hermit of Desertmore, who had been a special friend of his, was invited to greet him there,⁵ and when it became evident that the saint was unable to resume his journey to Cork, the hermit administered the last Sacraments to his Bishop and patron, who soon died ‘by the cross in the middle of Cell na Cluaine.’ We can well imagine the scenes of sorrow as the funeral cortege wended its way through the valley of the Lee to the site of his fruitful labours, where clergy from South Munster ‘were busied about the body of their master with hymns and psalms and Masses and recitation of Hours.’⁶

According to tradition he was buried in an angle of the cemetery attached to his monastery, a spot that now lies to the south-east of the present day Protestant cathedral (the cemetery at Gill Abbey is believed to be of a later date). Because of continuing raids of the Norsemen, his enshrined body was removed in the ninth century to a safer resting place, but in vain. The relies of the saint have been lost and this loss must also be accredited to the Norsemen. Through the centuries many legends have grown in relation to the life and work of Saint Finnbarr. We admire the laurel wreaths that have been woven in his praise, but we need not substitute them for historical facts. There is ample testimony to his holiness as a pioneer of the Faith and to his greatness as a man of our own soil. Lists of his miracles and surpassing achievements too are to be found in most of the ‘Lives’ of Saint Finnbarr, but (and the possibility of miracles is not denied) these are regarded as common form, while the epitaph of Gorman in his martyrology is indeed uncommon: ‘May chaste Bairre from Corcach be before me in Heaven. For he was kind and gentle to the poor.’

- Father P Cahalane, PP, The Fold, July and August 1953

1. The term ‘founder’ is now a term of historical interest rather than of actual use. Instead we have the term ‘patron,’ which is, too, an ancient term, as the word ‘pattern’ shows. Patron was the term applied to a district or diocese rather than to the churches in the locality. The term now in use in regard to individual churches is ‘titular,’ which means the saint or mystery of religion from which the church is named. Both patron and titular may, however, be applied to the district or ecclesiastical entity and to the churches situated in that region, as Saint Finbarr is the patron of the Diocese of Cork and is the titular of a number of churches and institutions in the Diocese also.
2. The rendering Findbarr with double ‘n’ as given in the tablet of Saint Finnbarr’s College, Saint Patrick’s Place (now the Christian College), is probably a later spelling.
3. Devoted clients of Saint Finnbarr still follow a grand tradition when they go on retreat or attend their parish mission.
4. The name Gill Abbey is derived from Gilla Aedha O’Muidhin, a noted bishop of Cork in the twelfth century.
5. The absence of Saint Eolang, his confessor, on this occasion is difficult to explain. Was the illness of Saint Finnbarr of a sudden nature or was Saint Eolang then dead?
6. Lives of the Irish Saints, Volume II, page 2. Plummer

SOURCE : http://saints.sqpn.com/saint-finnbarr-founder-of-the-diocese-of-cork-by-father-p-cahalane-pp/

September 25

St. Barr, or Finbarr, First Bishop of Cork, Confessor

HE is called by some St. Barrus, or Barrocus. He lived in the sixth age; was a native of Connaught, and instituted a monastery or school at Lough Eirc, 1 to which, as to the habitation of wisdom, and the sanctuary of all virtues, such numbers of disciples flocked, as changed, as it were, a desert into a large city. This was the origin of the city of Cork, which was built chiefly upon stakes, in marshy little islands formed by the river Lee. St. Finbarr’s disciple, St. Colman, son of Lenin, founded the famous episcopal see of Cloyne, of which he was the first bishop: he died on the 4th of November, in 604. St. Nessan, who succeeded St. Finbarr in his school, and built the town of Cork, was another eminent disciple, trained up under his discipline, and is honoured at Cork, on the 17th of March and 1st of December. Sir James Ware and Tanner take notice, that some, with a MS. copy in the king’s library at London, ascribe to St. Finbarr a letter on the ceremonies of baptism, printed among the works of Alcuin. The right name of our saint, under which he was baptized, was Lochan; the surname Finbarr, or Barr the White, was afterwards given him. He was bishop of Cork seventeen years, and died in the midst of his friends at Cloyne, fifteen miles from Cork. His body was buried in his own cathedral at Cork, and his relics, some years after, were put in a silver shrine, and kept there, this great church bearing his name to this day. St. Finbarr’s cave or hermitage was shown in a monastery which seems to have been begun by our saint, and stood to the west of Cork. It was afterwards given to the canons regular of St. Austin, and was called Gill Abbey, from Gill Æda ô Mugin, a famous bishop of Cork, in 1170, who so much increased this house as to be regarded as its principal founder. On St. Finbarr see his MS. life in Trinity College, Dublin, MS. 31. Giraldus Cambren. De Mirabilibus Hibern. l. 2, c. 49. Mr. Ch. Smith, Ancient and Present State of Cork, t. 1, &c., t. Colganin MSS. ad 25th Sept.

Note 1. This lake, called Lough-Eirc, Harris takes to be the hollow or basin, in which a great part of the city of Cork now stands, drained and built on by the industry of the inhabitants. To the reputation of St. Barr, the first bishop and abbot here, is the city of Cork indebted for its original. It takes its name from Corcach, which, in the Irish language, signifies a low marshy ground. [back]

Rev. Alban Butler (1711–73).  Volume IX: September. The Lives of the Saints.  1866.

SOURCE : http://www.bartleby.com/210/9/252.html

ANNÉE DE LA FOI – INDULGENCE PLÉNIÈRE

PÉNITENCERIE APOSTOLIQUE

URBIS ET ORBIS

DÉCRET

Certains exercices de piété, à accomplir pendant l'Année de la foi sont enrichis par le don de saintes indulgences

À l’occasion du cinquantième anniversaire de l’ouverture solennelle du Concile œcuménique Vatican II, auquel le bienheureux Jean XXIII « avait assigné comme tâche principale de mieux garder et de mieux expliquer le dépôt précieux de la doctrine chrétienne, afin de le rendre plus accessible aux fidèles du Christ et à tous les hommes de bonne volonté » (Jean-Paul II, Const. apost. Fidei depositum, 11 oct. 1992 : AAS 86 [1994] 113), le Souverain Pontife Benoît XVI a établi le début d’une année spécialement consacrée à la profession de la vraie foi et à sa juste interprétation, à travers la lecture ou mieux, la pieuse méditation des Actes du Concile et des articles du Catéchisme de l’Église catholique, publié par le bienheureux Jean-Paul II, trente ans après le début du Concile, dans l’intention précise d’encourager les fidèles à « en approfondir l’enseignement pour mieux y adhérer et [à] en promouvoir la connaissance et l’application » (ibid. n. 114).

Déjà en l’année du Seigneur 1967, pour faire mémoire du XIX^e centenaire du martyre des apôtres Pierre et Paul, une Année de la foi semblable avait été proclamée par le serviteur de Dieu Paul VI « par la profession de foi du Peuple de Dieu, pour attester combien les contenus essentiels qui depuis des siècles constituent le patrimoine de tous les croyants ont besoin d’être confirmés, compris et approfondis de manière toujours nouvelle afin de donner un témoignage cohérent dans des conditions historiques différentes du passé » (Benoît XVI, Lett. apost. Porta fidei, n. 4).

En cette époque de profonds changements, auxquels l’humanité est soumise, le Saint-Père Benoît XVI, avec la proclamation de l’Année de la foi, entend inviter le Peuple de Dieu dont il est le Pasteur universel, ainsi que ses frères évêques du monde entier « à s’unir au Successeur de Pierre, en ce temps de grâce spirituelle que le Seigneur nous offre, pour faire mémoire du don précieux de la foi » (ibid. n. 8).

Tous les fidèles auront « l’opportunité de confesser la foi dans le Seigneur ressuscité dans [les] cathédrales et dans les églises du monde entier ; dans [leurs] maisons et auprès de [leurs] familles, pour que chacun ressente avec force l’exigence de mieux connaître et de transmettre aux générations futures la foi de toujours. Les communautés religieuses comme celles des paroisses, et toutes les réalités ecclésiales anciennes et nouvelles, trouveront la façon, en cette Année, de rendre une profession publique du Credo » (ibid. n. 8).

En outre, tous les fidèles, de façon individuelle et communautaire, seront appelés à apporter un témoignage clair de leur foi devant les autres dans les circonstances particulières de la vie quotidienne : « La nature sociale de l’homme requiert elle-même qu’il exprime extérieurement ces actes intérieurs de religion, qu’en matière religieuse il ait des échanges avec d’autres, qu’il professe sa religion sous une forme communautaire » (Décl. Dignitatis humanae, 7 déc. 1965 : aas 58 [1966], 932).

Étant donné qu’il s’agit avant tout de développer au plus haut degré — pour autant que possible sur cette terre — la sainteté de vie et d’obtenir ainsi le plus haut degré de pureté d’âme, le grand don des Indulgences que l’Église, en vertu du pouvoir qui lui a été conféré par le Christ, offre à tous ceux qui, conformément aux dispositions adéquates, remplissent les conditions spéciales pour les recevoir, sera très utile. «Dans l’Indulgence — enseignait Paul VI — l’Église, en vertu de ses pouvoirs de ministre de la rédemption du Christ Seigneur, communique aux fidèles la participation à cette plénitude du Christ dans la communion des saints, leur permettant d’accéder largement aux moyens de salut» (Lett. apost. Apostolorum Limina, 23 mai 1974, AAS 66 [1974] 289). Ainsi se manifeste le « trésor de l’Église », dont constituent « un enrichissement supplémentaire également les mérites de la Bienheureuse Mère de Dieu et de tous les élus, du premier au dernier juste » (Clément vi, Bulle Unigenitus Dei Filius, 27 janv. 1343).

La Pénitencerie apostolique, qui a la charge de réglementer ce qui concerne la concession et l’utilisation des Indulgences, et d’encourager l’âme des fidèles à ressentir et à nourrir de façon juste le pieux désir de les obtenir, sollicitée par le Conseil pontifical pour la promotion de la nouvelle évangélisation, après un examen attentif de la Note relative aux indications pastorales de l’Année de la foi de la Congrégation pour la doctrine de la foi, afin d’obtenir le don des Indulgences au cours de l’Année de la foi, a établi les dispositions suivantes, émises conformément à l’esprit du Souverain Pontife, afin que les fidèles soient davantage encouragés à la connaissance et à l’amour de la doctrine de l’Église catholique et qu’ils en obtiennent des fruits spirituels plus abondants.

Tout au long de l’Année de la foi, proclamée du 11 octobre 2012 jusqu’au 24 novembre 2013, pourront recevoir l’Indulgence plénière de la peine temporelle pour leurs péchés, accordée miséricordieusement dans le Seigneur, applicable également à l’âmes des fidèles défunts sous forme d’intention, tous les fidèles vraiment repentis et ayant accompli la confession et la communion sacramentelle, et qui prieront selon les intentions du Souverain Pontife :

a. Chaque fois qu’ils participeront à au moins trois temps de prédications au cours des saintes missions, ou à au moins trois leçons sur les Actes du Concile Vatican II et sur les articles du Catéchisme de l’Église catholique, dans toute église ou tout lieu approprié ;

b. chaque fois qu’ils accompliront un pèlerinage dans une Basilique papale, une catacombe chrétienne, une Église cathédrale, un lieu sacré désigné par l’évêque du lieu pour l’Année de la foi (par exemple dans les basiliques mineures et les sanctuaires dédiés à la Bienheureuse Vierge Marie, aux saints Apôtres et aux saints Patrons) et qu’ils participeront en ce lieu à une sainte cérémonie ou qu’ils s’arrêteront au moins pour un temps de recueillement suffisant, accompagné de pieuses méditations, se concluant par la récitation du Notre Père, la profession de foi sous toute forme légitime, les invocations à la Bienheureuse Vierge Marie et, le cas échéant, aux saints apôtres ou patrons;

c. chaque fois que, aux jours déterminés par l’évêque du lieu pour l’Année de la foi (par exemple en la solennité du Seigneur, de la Bienheureuse Vierge Marie, à l’occasion des fêtes des saints apôtres et patrons, de la Chaire de saint Pierre), ils participeront dans un lieu saint à une célébration eucharistique solennelle ou à la liturgie des heures, en ajoutant la profession de foi sous toute forme appropriée;

d. un jour librement choisi, au cours de l’Année de la foi, pour la pieuse visite du baptistère ou de tout autre lieu où ils ont reçu le sacrement du baptême, s’ils renouvellent les promesses baptismales sous toute formule appropriée.

Les évêques diocésains ou éparchiaux, et ceux qui sont assimilés à eux par le droit, le jour le plus opportun de cette période, à l’occasion de la principale célébration (par exemple le 24 novembre 2013, en la solennité de Jésus Christ Roi de l’univers, par laquelle se conclura l’Année de la foi), pourront donner la Bénédiction papale avec l’Indulgence plénière, dont pourront bénéficier tous les fidèles qui recevront cette Bénédiction avec dévotion.

Les fidèles vraiment repentis, qui ne pourront pas participer aux célébrations solennelles pour de graves motifs (comme, en particulier, les religieuses qui vivent dans les monastères de clôture perpétuelle, les anachorètes et les ermites, les détenus, les personnes âgées, les malades, ainsi que ceux qui, dans les hôpitaux ou d’autres lieux de soin, prêtent un service continu aux malades...), obtiendront l’Indulgence plénière aux mêmes conditions si, unis par l’esprit et la pensée aux fidèles présents, en particulier aux moments où les paroles du Souverain Pontife ou des évêques seront transmises par télévision et par radio, ils récitent dans leur maison ou dans le lieu où ils sont retenus (par exemple dans la chapelle du monastère, de l’hôpital, de la maison de soin, de la prison...) le Notre Père, la Profession de foi sous toute forme appropriée, et d’autres prières conformes aux finalités de l’Année de la foi, en offrant leurs souffrances ou les difficultés de leur vie.

Afin que l’accès au sacrement de la Pénitence et à l’obtention du pardon divin à travers le pouvoir des Clés, soit pastoralement facilité, les évêques des lieux sont invités à accorder aux chanoines et aux prêtres qui, dans les cathédrales et dans les Eglises désignées pour l’Année de la foi, pourront écouter les confessions des fidèles, les facultés limitées au for interne, dont il est question, pour les fidèles de rite oriental, au canon 728 § 2 du cceo, et dans le cas d’une éventuelle réserve, celles contenues dans le canon 727, à l’exception, évidemment, des cas considérés dans le can. 728 § 1; pour les fidèles de l’Eglise latine, les facultés dont il est question au can. 508 § 1 du cic.

Les confesseurs, après avoir averti les fidèles de la gravité des péchés auxquels sont attachées une réserve ou une censure, détermineront de façon appropriée des pénitences sacramentelles, aptes à les conduire le plus vite possible à une rectification définitive et, selon la nature des cas, à leur imposer la réparation d’éventuels scandales et dommages.

Enfin, la Pénitencerie invite cordialement les évêques, en tant que détenteurs du triple munus d’enseigner, de guider et de sanctifier, à prendre soin d’expliquer clairement les principes et les dispositions proposées ici pour la sanctification des fidèles, en tenant compte de façon particulière des circonstances de lieu, de culture et de traditions. Une catéchèse adaptée à la nature de chaque peuple, pourra proposer plus clairement et de façon plus vivante à l’esprit et enraciner plus fermement et profondément dans les cœurs le désir de ce don unique, obtenu en vertu de la médiation de l’Eglise.

Le présent Décret a validité uniquement pour l’Année de la foi. Nonobstant toute chose contraire.

Donné à Rome, au siège de la Pénitencerie apostolique, le 14 septembre 2012, fête de l’Exaltation de la Sainte Croix.

Manuel card. Monteiro de Castro

Pénitencier majeur

Mgr Krzysztof Nykiel 

Régent

SOURCE : http://www.vatican.va/roman_curia/tribunals/apost_penit/documents/rc_trib_appen_doc_20120914_annus-fidei_fr.html

Le don de l’indulgence et la purification du coeur 

Réflexion de Louis-André Naud à l'intention du Conseil presbytéral, archidiocèse de Québec, février 2013

EN CETTE ANNÉE DE LA FOI : LE DON DE L’INDULGENCE ET LA PURIFICATION DU COEUR !

 L’Année de la foi et les différentes suggestions pastorales qu’elle présente entrainent chacun et chacune d’entre nous, les baptisés,  à regarder finalement « en qui et en quoi » nous croyons vraiment. Elles nous conduisent au mystère de la vie reçue à l’occasion de notre baptême dans la mort et la résurrection du Christ. La vie nouvelle du Seigneur ressuscité à laquelle nous participons nous dévoile le don gratuit du salut qui s’applique à chacun et chacune d’entre nous, avec ce privilège de se recevoir fils et fille du même Père, frère et sœur en son Fils, femme et homme nouveaux, guidés par son Esprit pour être toujours plus libérés du mal et du péché qui y conduit. Le baptême nous a fait enfant de Dieu et il nous a donné la possibilité d’une constante libération. C’est dans cette dynamique de vie nouvelle que s’inscrivent les indulgences plénières ou partielles proposées par l’Église en cette Année de la foi.

La conversion, le pardon et la réconciliation

Sauvés par le Christ à notre baptême, nous avons sans cesse à nous abreuver des eaux de cette  fontaine pour ajuster notre vie à la venue du Royaume de Dieu. Notre grande conversion ou notre adhésion comme adulte dans la foi est suivie d’autres moments de retournements nécessaires vers le Seigneur, la fragilité de nos vies nous demandant des espaces de purification et d’ajustement à la Bonne Nouvelle de Jésus. Le sacrement de pénitence et de réconciliation est le signe par excellence de l’accueil de notre conversion permanente par le Père et son pardon. D’autres moyens s’offrent à nous pour manifester notre désir de conversion et réparer certains torts que nous avons pu causer. L’Église parle d’ « appel particulier de l’Évangile, de pardon mutuel, de partage, de refus de l’injustice et de combat pour la justice, d’engagement apostolique qui implique le don et la générosité, de jeûne, de prière et de partage » (Notes pastorales du Rituel de la Pénitence et de la Réconciliation). Le don des indulgences s’inscrit comme un autre moyen, privilégié, pour nous approcher davantage du Seigneur et être libre en lui.

L’indulgence, un autre don du Seigneur

L’Église, Corps du Christ dont nous sommes les membres, a la mission de délier le cœur de ce qui peut l’empêcher de vivre pleinement de la liberté d’enfant de Dieu. « C’est au nom du Christ que nous sommes en ambassade, et par nous, c’est Dieu lui-même qui, en fait, vous adresse un appel. Au nom du Christ, nous vous en supplions, laissez-vous réconcilier avec Dieu » (2 Corinthiens  5, 20). Comme le Père de la parabole sur la miséricorde (Luc 15, 11-32), elle nous offre le moyen privilégié de l’indulgence pour purifier notre cœur et nous engager davantage comme disciple du Maître. Elle n’oblige pas, elle offre, par des manières simples et conduisant au Seigneur : eucharistie, sacrement du pardon, prière pour le Saint-Père, catéchèse, etc., en des lieux déterminés.

Une histoire, une théologie, un sens spirituel

L’histoire de l’indulgence peut être trompeuse. Sa pratique a posé question à certains moments de l’Église et elle fut un des points concrets de divergence lors de la réforme protestante. On l’a parfois trop matériellement maniée. La théologie parle de « la peine temporelle due pour les péchés dont la faute est déjà effacée » (Catéchisme de l’Église catholique, nos 1471-1479), c’est-à-dire des restes que le péché, pourtant pleinement pardonné, a laissés au fond du cœur. On parlera aujourd’hui de blessures profondes, de cicatrices récentes, de tendances à recommencer ce qui emprisonne, de désespérances, de réparations difficiles des torts causés, d’irresponsabilités face au Corps de l’Église, etc. Le sacrement de la Pénitence et de la Réconciliation accorde le pardon de Dieu et elle réconcilie le pénitent avec le Seigneur. Le pardon est total. Mais l’être pécheur a encore à s’ajuster pour mieux vivre de sa foi en Jésus-Christ et en témoigner davantage dans son entourage. L’indulgence peut l’aider spirituellement à être plus libre et lui donner plus d’assurance dans son engagement à transformer le monde et à faire communauté. L’indulgence rappelle aussi notre communion avec les saints et saintes du ciel et les personnes défuntes pour qui nous pouvons prier; elle peut aider ceux qui, dans l’au-delà, sont progressivement illuminés par Dieu. Elle nous rappelle fondamentalement notre appartenance au Christ et à son Église qui nous porte dans sa prière et nous conduit vers la rencontre du Père. 

Le Pape Benoît XVI, par la Pénitencerie apostolique, nous offre ce moyen de conversion et de pardon durant l’Année de la foi. Une pratique qui pourra nous solidifier dans l’appel de notre Église à être des artisanes et des artisans actifs de la nouvelle évangélisation.

SOURCE : http://beta.ecdq.org/anneedelafoiaquebec/annee-de-la-foi-indulgence-pleniere/le-don-de-lindulgence-et-la-purification-du-coeur/

APOSTOLIC PENITENTIARY

URBIS ET ORBIS

D E C R E E

During the Year of Faith special acts of penance 

will be rewarded with the gift of Sacred Indulgences.

On the day of the 50th anniversary of the solemn opening of the Second Ecumenical Vatican Council, to which Blessed John XXIII “entrusted the principal task to guard and present better the precious deposit of Christian doctrine in order to make it more accessible to the Christian faithful and to all people of good will” (John Paul II, Apostolic Constitution Fidei Depositum, 11 October 1992: AAS 86 [1994] 113), the Supreme Pontiff Benedict XVI established the inauguration of a Year dedicated in particular to the profession of true faith and its correct interpretation, with the reading of, or rather, with devout meditation on the Acts of the Council and on the Articles of the Catechism of the Catholic Church, published by Blessed John Paul II, 30 years after the opening of the Council, “in order that all the Christian faithful might better adhere to it, and to promote knowledge and application of it” (ibid. n. 114).

In the year of the Lord 1967, to commemorate the 19th centenary of the martyrdom of the Apostles Peter and Paul, a similar Year of Faith was proclaimed by the Servant of God Paul VI, “intended to show, by an authentic and sincere profession of the same faith, how much the essential content that for centuries has formed the heritage of all believers needs to be confirmed, understood and explored ever anew, so as to bear consistent witness in historical circumstances very different from those of the past” (Benedict XVI, Apostolic Letter Porta Fidei, n. 4).

In our time of profound change to which humanity is subjected, the Holy Father Benedict XVI, by proclaiming this second Year of Faith, wishes to invite the People of God, whose universal Pastor he is, as well as his brother Bishops from all over the world “to join the Successor of Peter, during this time of spiritual grace that the Lord offers us, in recalling the precious gift of faith” (ibid., n. 8).

All the faithful will be given “the opportunity to profess our faith in the Risen Lord... in our cathedrals and in the churches of the whole world; in our homes and among our families, so that everyone may feel a strong need to know better and to transmit to future generations the faith of all times. Religious communities as well as parish communities, and all ecclesial bodies old and new, are to find a way, during this Year, to make a public profession of the Credo” (ibid.).

In addition, all the faithful, individually and as a community, will be called to witness to their faith openly before others in the specific circumstances of their daily life: “the social nature of man, however, itself requires that he should give external expression to his internal acts of religion: that he should share with others in matters religious; that he should profess his religion in community” (cf. Declaration on Religious Freedom Dignitatis Humanae, 7 December 1965: AAS 58 [1966], 932).

Since it is primarily a matter of developing a supreme degree of holiness of life — to the extent that it is possible on this earth — and hence of obtaining the highest possible degree of purity of soul, the important gift of Indulgences, which the Church, by virtue of the power conferred upon her by Christ, offers to all who, with the proper disposition, fulfil the special prescriptions for gaining them, will be of great usefulness. “With the Indulgence”, Paul VI  taught, “the Church availing herself of her powers as minister of the Redemption brought about by Christ the Lord, communicates to the faithful participation in this fullness of Christ in the Communion of Saints, providing them with abundant means to achieve salvation” (cf. Apostolorum Limina, 23 May 1974: AAS 66 [1974] 289). In this way is revealed the “treasure of the Church”, to which “the merits of the Blessed Mother of God and of all the elect, from the first righteous person to the last, add further” (Clement vi, Bull Unigenitus Dei Filius, 27 January 1343).

The Apostolic Penitentiary is charged with everything concerning the granting and use of Indulgences. To encourage the faithful to have a correct conception of Indulgences and to develop a devout desire to obtain them, at the request of the Pontifical Council for Promoting the New Evangelization and with attentive consideration of the Note with Pastoral Recommendations for the Year of Faith, issued by the Congregation for the Doctrine of the Faith for gaining the gift of Indulgences during the Year of Faith, the Apostolic Penitentiary has established the following measures, issued in conformity with the wishes of the august Pontiff, so that the faithful may be further encouraged to know and love the Doctrine of the Catholic Church and obtain from it a greater abundance of spiritual fruit.

Throughout the Year of Faith — established from 11 October 2012 to 24 November 2013 — all individual members of the faithful who are truly repentant, have duly received the Sacrament of Penance and Holy Communion and who pray for the intentions of the Supreme Pontiff may receive the Plenary Indulgence in remission of the temporal punishment for their sins, imparted through God’s mercy and applicable in suffrage to the souls of the deceased:

a. every time they take part in at least three homilies preached or attend at least three lectures on the Proceedings of the Second Vatican Council and on the Articles of the Catechism of the Catholic Church, in any church or suitable place;

b. every time they go as pilgrims to a Papal Basilica, a Christian catacomb, a cathedral church, a sacred place designated by the local Ordinary for the Year of Faith (for example, the Minor Basilicas and Shrines dedicated to the Blessed Virgin Mary, to the Holy Apostles or to the Holy Patrons), and take part there in some sacred function or at least pause in recollection for a suitable length of time with devout meditation, concluding with the recitation of the Our Father, the Profession of Faith in any legitimate form, invocations to the Blessed Virgin Mary or, depending on the case, to the Holy Apostles or Patrons;

c. every time when, on the days determined by the local Ordinary for the Year of Faith (such as, for example, the Solemnities of the Lord and of the Blessed Virgin Mary, the Feasts of the Holy Apostles and Patrons and of the Chair of St Peter), in any sacred place, they take part in a solemn Eucharistic celebration or in the Liturgy of the Hours, adding the Profession of Faith in any legitimate form;

d. a day freely chosen during the Year of Faith on which to make a devout visit to the baptistery or other place in which they received the sacrament of Baptism, if they renew their baptismal promises in any legitimate form.

Diocesan or Eparchial Bishops and those who are legally equivalent to them, on the most appropriate day in this period, on the occasion of the principal celebration (for example, 24 November 2013, on the Solemnity of Our Lord Jesus Christ, Universal King, with which the Year of Faith will end) will be able to impart the Papal Blessing with the Plenary Indulgence from which all the faithful who receive this Blessing devoutly may benefit.

Faithful who are truly repentant and are unable to take part in the solemn celebrations for serious reasons (such as, for example all the nuns who live in perpetually cloistered monasteries, anchorites and the hermits, prisoners, the elderly, the sick, and likewise those who, in hospital or in other places for treatment serve the sick permanently…), will gain the Plenary Indulgence on the same conditions, if, united in mind and spirit with the faithful present, especially at a moment when the words of the Supreme Pontiff or of the Diocesan Bishops are broadcast via the television or radio, they recite at home, or wherever their impediment obliges them to be (for example, in the monastery chapel, in hospital, in a clinic, in prison...), the Our Father, the Profession of faith in any legitimate form and other prayers in conformity with the objectives of the Year of Faith, offering up their suffering or the hardship in their lives.

In order that access to the sacrament of Reconciliation and the gaining of divine forgiveness through the power of the Keys may be pastorally facilitated, local Ordinaries are asked to grant faculties, limited to the internal forum, to canons and priests who will hear confession. The hearing of confession of the faithful will take place in cathedrals and churches designated for the Year of Faith, as specified for Eastern Rite faithful in can. 728 § 2 of the Code of Canons of the Eastern Churches and, in the case of a possible reservation, those in can. 727, excluding, as is obvious, the cases considered in can. 728 § 1; for the faithful of the Latin Church, the faculties specified in can. 508 § 1 of the Code of Canon Law.

After warning the faithful of the gravity of sins to which a reservation or censure has been attached, Confessors will determine appropriate sacramental penances that will lead the faithful, as far as possible, to permanent repentance and, according to the nature of the case, will make them make reparation for any possible scandal and damage.

Lastly, the Penitentiary cordially asks Bishops, since they are in possession of the triple munus [office], to teach, to guide and to sanctify, to take pains to explain clearly the principles and measures proposed here for the sanctification of the faithful, taking into account in particular the circumstances of the place, culture and traditions. An appropriate catechesis for the temperament of each people will draw them, in a clearer and more lively way, and more firmly and deeply root in hearts, the desire for this unique gift, obtained by virtue of the Church’s mediation.

This Decree is valid solely for the Year of Faith. Notwithstanding anything to the contrary.

Given in Rome at the Seat of the Apostolic Penitentiary, 14 September 2012, on the Exaltation of the Holy Cross.

  

Manuel Card. Monteiro de Castro

Major Penitentiary

Mons. Krzysztof Nykiel

Regent

SOURCE : http://www.vatican.va/roman_curia/tribunals/apost_penit/documents/rc_trib_appen_doc_20120914_annus-fidei_en.html

PENITENCIARÍA APOSTÓLICA

URBIS ET ORBIS

D E C R E T O

Se enriquecen del don de Sagradas Indulgencias 

particulares ejercicios de piedad durante el Año de la fe

En el día del quincuagésimo aniversario de la solemne apertura del Concilio Ecuménico Vaticano II, al que el beato Juan XXIII «había asignado como tarea principal custodiar y explicar mejor el precioso depósito de la doctrina cristiana, para hacerlo más accesible a los fieles de Cristo y a todos los hombres de buena voluntad» (Juan Pablo II, Const. Ap. Fidei Depositum, 11 de octubre de 1992: AAS 86 [1994] 113), el Sumo Pontífice Benedicto XVI ha establecido el inicio de un Año particularmente dedicado a la profesión de la verdadera fe y a su recta interpretación, con la lectura, o mejor, la pía meditación de los Actos del Concilio y de los Artículos del Catecismo de la Iglesia Católica, publicado por el beato Juan Pablo II, a los treinta años del inicio del Concilio, con la intención precisa de «lograr de los fieles una mayor adhesión a ello y difundir su conocimiento y aplicación» (ibid., 114).

Ya en el año del Señor 1967, para hacer memoria del décimo noveno centenario del martirio de los Apóstoles Pedro y Pablo, parecido Año de la fe convocó el Siervo de Dios Pablo VI, «la Profesión de fe del Pueblo de Dios, para testimoniar cómo los contenidos esenciales que desde siglos constituyen el patrimonio de todos los creyentes tienen necesidad de ser confirmados, comprendidos y profundizados de manera siempre nueva, con el fin de dar un testimonio coherente en condiciones históricas distintas a las del pasado» (Benedicto XVI, Carta Ap. Porta Fidei, n. 4).

En este tiempo nuestro de profundísimos cambios, a los que la humanidad está sometida, el Santo Padre Benedicto XVI, con la convocatoria de este segundo Año de la fe, tiene la intención de invitar al Pueblo de Dios del que es Pastor universal, así como a los hermanos obispos de todo el orbe, a fin de que «se unan al Sucesor de Pedro en el tiempo de gracia espiritual que el Señor nos ofrece para rememorar el don precioso de la fe» (ibid., n. 8).

Se dará a todos los fieles «la oportunidad de confesar la fe en el Señor Resucitado en nuestras catedrales e iglesias de todo el mundo; en nuestras casas y con nuestras familias, para que cada uno sienta con fuerza la exigencia de conocer y transmitir mejor a las generaciones futuras la fe de siempre. En este Año, las comunidades religiosas, así como las parroquiales, y todas las realidades eclesiales antiguas y nuevas, encontrarán la manera de profesar públicamente el Credo» (ibid.).

Además todos los fieles, singular y comunitariamente, serán llamados a dar abierto testimonio de la propia fe ante los demás en las circunstancias peculiares de la vida cotidiana: «la misma naturaleza social del hombre exige que éste manifieste externamente los actos internos de religión, que se comunique con otros en materia religiosa, que profese su religión de forma comunitaria» (Decl. Dignitatis humanae, 7 de diciembre de 1965: AAS 58 [1966], 932).

Dado que se trata ante todo de desarrollar en sumo grado —por cuanto sea posible en esta tierra— la santidad de vida y de obtener, por lo tanto, en el grado más alto la pureza del alma, será muy útil el gran don de las Indulgencias, que la Iglesia, en virtud del poder que le ha conferido Cristo, ofrece a todos aquellos que, con las debidas disposiciones, cumplan las prescripciones especiales para lucrarlas. «Con la Indulgencia —enseñaba Pablo VI— la Iglesia, valiéndose de su potestad como ministra de la Redención obrada por Cristo Señor, comunica a los fieles la participación de esta plenitud de Cristo en la comunión de los Santos, proporcionándoles en medida amplísima los medios para alcanzar la salvación» (Carta Ap. Apostolorum Limina, 23 de mayo de 1974: AAS 66 [1974] 289). Así se manifiesta el «tesoro de la Iglesia», del que constituyen «un acrecentamiento ulterior también los méritos de la Santísima Madre de Dios y de todos los elegidos, desde el primer justo al último» (Clemente VI, Bula Unigenitus Dei Filius, 27 de enero de 1343).

La Penitenciaría Apostólica, que tiene el oficio de regular cuanto concierne a la concesión y al uso de las Indulgencias, y de estimular el ánimo de los fieles a concebir y alimentar rectamente el piadoso deseo de obtenerlas, solicitada por el Consejo Pontificio para la Promoción de la Nueva Evangelización, en atenta consideración de la Nota con indicaciones pastorales para el Año de la fe de la Congregación para la Doctrina de la Fe, a fin de obtener el don de las Indulgencias durante el Año de la fe, ha establecido las siguientes disposiciones, emitidas en conformidad con el pensamiento del Augusto Pontífice, a fin de que los fieles estén más estimulados al conocimiento y al amor de la Doctrina de la Iglesia Católica y de ella obtengan frutos espirituales más abundantes.

Durante el Año de la fe entero, convocado desde el 11 de octubre de 2012 hasta todo el 24 de noviembre de 2013, podrán lucrar la Indulgencia plenaria de la pena temporal por los propios pecados impartida por la misericordia de Dios, aplicable en sufragio de las almas de los fieles difuntos, todos los fieles verdaderamente arrepentidos, que se hayan confesado debidamente, que hayan comulgado sacramentalmente y que oren según las intenciones del Sumo Pontífice:

a.- cada vez que participen en al menos tres momentos de predicación durante las Sagradas Misiones o al menos en tres lecciones sobre los Actos del Concilio Vaticano II y sobre los Artículos del Catecismo de la Iglesia católica en cualquier iglesia o lugar idóneo;

b.- cada vez que visiten en peregrinación una Basílica Papal, una catacumba cristiana, una Iglesia Catedral, un lugar sagrado designado por el Ordinario del lugar para el Año de la fe (por ejemplo las Basílicas Menores y los Santuarios dedicados a las Santísima Virgen María, a los Santos Apóstoles y a los Santos Patronos) y allí participen en alguna celebración sagrada o, al menos, se detengan en un tiempo de recogimiento con piadosas meditaciones, concluyendo con el rezo del Padre Nuestro, la Profesión de Fe en cualquier forma legítima, las invocaciones a la Santísima Virgen María y, según el caso, a los Santos Apóstoles o Patronos;

c.- cada vez que, en los días determinados por el Ordinario del lugar para el Año de la fe (por ejemplo en las solemnidades del Señor, de la Santísima Virgen María, en las fiestas de los Santos Apóstoles y Patronos, en la Cátedra de San Pedro), participen en cualquier lugar sagrado en una solemne celebración eucarística o en la liturgia de las horas, añadiendo la Profesión de Fe en cualquier forma legítima;

d.- un día libremente elegido, durante el Año de la fe, para la piadosa visita del baptisterio u otro lugar donde recibieron el sacramento del Bautismo, si renuevan las promesas bautismales en cualquier forma legítima.

Los obispos diocesanos o eparquiales y los que están equiparados a ellos por derecho, en los días oportunos de este tiempo, con ocasión de la principal celebración (por ejemplo, el 24 de noviembre de 2013, en la solemnidad de Jesucristo Rey del Universo, con la que concluirá el Año de la fe) podrán impartir la Bendición Papal con la Indulgencia plenaria, lucrable por parte de todos los fieles que reciban tal Bendición con devoción.

Los fieles verdaderamente arrepentidos que no puedan participar en las solemnes celebraciones por graves motivos (como todas las monjas que viven en los monasterios de clausura perpetua, los anacoretas y los ermitaños, los encarcelados, los ancianos, los enfermos, así como quienes, en hospitales u otros lugares de cuidados, prestan servicio continuo a los enfermos...), lucrarán la Indulgencia plenaria, con las mismas condiciones, si, unidos con el espíritu y el pensamiento a los fieles presentes, particularmente en los momentos en que las palabras del Sumo Pontífice o de los obispos diocesanos se transmitan por televisión y radio, recitan en su propia casa o allí donde el impedimento les retiene (por ejemplo en la capilla del monasterio, del hospital, de la estructura sanitaria, de la cárcel...) el Padrenuestro, la Profesión de Fe en cualquier forma legítima, y otras oraciones conforme a las finalidades del Año de la fe, ofreciendo sus sufrimientos o los malestares de la propia vida.

Para que el acceso al sacramento de la Penitencia y a la consecución del perdón divino a través del poder de la Llaves se facilite pastoralmente, los Ordinarios del lugar están invitados a conceder a los canónigos y a los sacerdotes que, en las Catedrales y en las Iglesias designadas para el Año de la fe, puedan oír las confesiones de los fieles, las facultades limitadamente al fuero interno, en cuanto —para los fieles de las Iglesias orientales— al can. 728, § 2 del CCEO, y en el caso de una eventual reserva, las del can. 727, excluidos, como es evidente, los casos considerados en el canon 728, § 1; para los fieles de la Iglesia latina, las facultades del can. 508, § 1 del CIC.

Los confesores, tras advertir a los fieles de la gravedad de pecados a los que se vincula una reserva o una censura, determinarán apropiadas penitencias sacramentales, tales para conducirles lo más posible a una contrición estable y, según la naturaleza de los casos, para imponerles la reparación de eventuales escándalos y daños.

La Penitenciaría finalmente invita ardientemente a los excelentísimos obispos, como poseedores del triple munus de enseñar, gobernar y santificar, a la solicitud en la explicación clara de los principios y las disposiciones que aquí se proponen para la santificación de los fieles, teniendo en cuenta de modo particular las circunstancias de lugar, cultura y tradiciones. Una catequesis adecuada a la índole de cada pueblo podrá proponer más claramente y con mayor vivacidad a la inteligencia y arraigar más firme y profundamente en los corazones el deseo de este don único, obtenido en virtud de la mediación de la Iglesia.

El presente Decreto tiene validez únicamente para el Año de la fe. No obstante cualquier disposición en contra.

Dado en Roma, en la Sede de la Penitenciaría Apostólica, el 14 de septiembre de 2012, en la Exaltación de la Santa Cruz

Manuel card. Monteiro de Castro

Penitenciario Mayor

mons. Krzysztof Nykiel

Regente

SOURCE  : http://www.vatican.va/roman_curia/tribunals/apost_penit/documents/rc_trib_appen_doc_20120914_annus-fidei_sp.html

PENITENZIERIA APOSTOLICA

URBIS ET ORBIS

D E C R E T O

Si arricchiscono del dono di Sacre Indulgenze

particolari esercizi di pietà, da svolgersi durante l’Anno della fede

Nel giorno del cinquantesimo anniversario dalla solenne apertura del Concilio Ecumenico Vaticano II, al quale il Beato Giovanni XXIII "assegnò come compito principale quello di meglio custodire e presentare il prezioso deposito della dottrina cristiana, per renderlo più accessibile ai fedeli di Cristo e a tutti gli uomini di buona volontà" (Giovanni Paolo II, Cost. Ap. Fidei Depositum, 11 ott. 1992: AAS 86 [1994] 113), il Sommo Pontefice Benedetto XVI ha stabilito l’inizio di un Anno particolarmente dedicato alla professione della vera fede e alla sua retta interpretazione, con la lettura, o meglio, la pia meditazione degli Atti del Concilio e degli Articoli del Catechismo della Chiesa Cattolica, pubblicato dal Beato Giovanni Paolo II, a trent’anni dall’inizio del Concilio, col preciso intento di "indurre i fedeli ad aderire meglio ad esso e di promuoverne la conoscenza e l’applicazione" (ibid., 114).

Già nell’anno del Signore 1967, per fare memoria del diciannovesimo centenario del martirio degli Apostoli Pietro e Paolo, un simile Anno della fede fu indetto dal Servo di Dio Paolo VI, "per attestare in una solenne professione di Fede quanto i contenuti essenziali che da secoli costituiscono il patrimonio di tutti i credenti hanno bisogno di essere confermati, compresi e approfonditi in maniera sempre nuova al fine di dare testimonianza coerente in condizioni storiche diverse dal passato" (Benedetto XVI, Lett. Ap. Porta Fidei, n. 4).

In questo nostro tempo di profondissimi cambiamenti, ai quali l’umanità è sottoposta, il Santo Padre Benedetto XVI, con l’indizione di questo secondo Anno della fede, intende invitare il Popolo di Dio, del quale è Pastore universale, così come i fratelli Vescovi di tutto l’orbe "perché si uniscano al Successore di Pietro, nel tempo di grazia spirituale che il Signore ci offre, per fare memoria del dono prezioso della fede" (ibid., n. 8).

Sarà data a tutti i fedeli "l’opportunità di confessare la fede nel Signore Risorto … nelle Cattedrali e nelle chiese di tutto il mondo; nelle [loro] case e presso le [loro] famiglie, perché ognuno senta forte l’esigenza di conoscere meglio e di trasmettere alle generazioni future la fede di sempre. Le comunità religiose come quelle parrocchiali, e tutte le realtà ecclesiali antiche e nuove, troveranno il modo, in questo Anno, per rendere pubblica professione del Credo" (ibid.).

Inoltre, tutti i fedeli, singolarmente e comunitariamente, saranno chiamati a rendere aperta testimonianza della propria fede davanti agli altri nelle peculiari circostanze della vita quotidiana: "la stessa natura sociale dell’uomo esige che egli esprima esternamente gli atti di religione, comunichi con gli altri in materia religiosa, professi la propria religione in forma comunitaria" (Dich. Dignitatis humanae, 7 dic. 1965: AAS 58 [1966], 932).

Poiché si tratta anzitutto di sviluppare in sommo grado – per quanto è possibile su questa terra – la santità di vita e di ottenere, quindi, nel grado più alto la purezza dell’anima, sarà molto utile il grande dono delle Indulgenze, che la Chiesa, in virtù del potere conferitole da Cristo, offre a tutti coloro che con le dovute disposizioni adempiono le speciali prescrizioni per conseguirle. "Con l’Indulgenza - insegnava Paolo VI - la Chiesa, avvalendosi della sua potestà di ministra della Redenzione operata da Cristo Signore, comunica ai fedeli la partecipazione di questa pienezza di Cristo nella comunione dei Santi, fornendo loro in misura larghissima i mezzi per raggiungere la salvezza" (Lett. Ap. Apostolorum Limina, 23 mag. 1974: AAS 66 [1974] 289). Così si manifesta il "tesoro della Chiesa", del quale costituiscono "un accrescimento ulteriore anche i meriti della Beata Madre di Dio e di tutti gli eletti, dal primo giusto all’ultimo" (Clemente VI, Bolla Unigenitus Dei Filius, 27 gen. 1343).

La Penitenzieria Apostolica, che ha l’ufficio di regolare quanto concerne la concessione e l’uso delle Indulgenze, e di stimolare l’animo dei fedeli a rettamente concepire ed alimentare il pio desiderio di ottenerle, sollecitata dal Pontificio Consiglio per la Promozione della Nuova Evangelizzazione, in attenta considerazione della Nota con indicazioni pastorali per l’Anno della fede della Congregazione per la Dottrina della Fede, al fine di conseguire il dono delle Indulgenze durante l’Anno della fede, ha stabilito le seguenti disposizioni, emesse in conformità alla mente dell’Augusto Pontefice, perché i fedeli siano maggiormente stimolati alla conoscenza ed all’amore della Dottrina della Chiesa Cattolica e ne ottengano più abbondanti frutti spirituali.

Durante tutto l’arco dell’Anno della fede, indetto dall’11 Ottobre 2012 fino all’intero 24 Novembre 2013, potranno acquisire l’Indulgenza plenaria della pena temporale per i propri peccati impartita per la misericordia di Dio, applicabile in suffragio alle anime dei fedeli defunti, tutti i singoli fedeli veramente pentiti, debitamente confessati, comunicati sacramentalmente, e che preghino secondo le intenzioni del Sommo Pontefice:

a.- ogniqualvolta parteciperanno ad almeno tre momenti di predicazioni durante le Sacre Missioni, oppure ad almeno tre lezioni sugli Atti del Concilio Vaticano II e sugli Articoli del Catechismo della Chiesa Cattolica, in qualsiasi chiesa o luogo idoneo;

b.- ogniqualvolta visiteranno in forma di pellegrinaggio una Basilica Papale, una catacomba cristiana, una Chiesa Cattedrale, un luogo sacro designato dall’Ordinario del luogo per l’Anno della fede (ad es. tra le Basiliche Minori ed i Santuari dedicati alla Beata Vergine Maria, ai Santi Apostoli ed ai Santi Patroni) e lì parteciperanno a qualche sacra funzione o almeno si soffermeranno per un congruo tempo di raccoglimento con pie meditazioni, concludendo con la recita del Padre Nostro, la Professione di Fede in qualsiasi forma legittima, le invocazioni alla Beata Vergine Maria e, secondo il caso, ai Santi Apostoli o Patroni;

c.- ogniqualvolta, nei giorni determinati dall’Ordinario del luogo per l’Anno della fede (ad es. nelle solennità del Signore, della Beata Vergine Maria, nelle feste dei Santi Apostoli e Patroni, nella Cattedra di San Pietro), in qualunque luogo sacro parteciperanno ad una solenne celebrazione eucaristica o alla liturgia delle ore, aggiungendo la Professione di Fede in qualsiasi forma legittima;

d.- un giorno liberamente scelto, durante l’Anno della fede, per la pia visita del battistero o altro luogo, nel quale ricevettero il sacramento del Battesimo, se rinnoveranno le promesse battesimali in qualsiasi formula legittima.

I Vescovi Diocesani o Eparchiali, e coloro che nel diritto sono ad essi equiparati, nel giorno più opportuno di questo tempo, in occasione della principale celebrazione (ad es. il 24 Novembre 2013, nella solennità di Gesù Cristo Re dell’Universo, con la quale si chiuderà l’Anno della fede) potranno impartire la Benedizione Papale con l’Indulgenza plenaria, lucrabile da parte di tutti fedeli che riceveranno tale Benedizione devotamente.

I fedeli veramente pentiti, che non potranno partecipare alle solenni celebrazioni per gravi motivi (come anzitutto tutte le monache che vivono nei monasteri in clausura perpetua, gli anacoreti e gli eremiti, i carcerati, gli anziani, gli infermi, come pure coloro che, in ospedale o altri luoghi di cura, prestano servizio continuativo ai malati…), conseguiranno l’Indulgenza plenaria, alle medesime condizioni, se, uniti con lo spirito e con il pensiero ai fedeli presenti, particolarmente nei momenti in cui le Parole del Sommo Pontefice o dei Vescovi Diocesani verranno trasmesse per televisione e radio, reciteranno nella propria casa o là dove l’impedimento li trattiene (ad es. nella cappella del monastero, dell’ospedale, della casa di cura, del carcere…) il Padre Nostro, la Professione di Fede in qualsiasi forma legittima, e altre preghiere conformi alle finalità dell’Anno della fede, offrendo le loro sofferenze o i disagi della propria vita.

Affinché l’accesso al sacramento della Penitenza e al conseguimento del perdono divino attraverso il potere delle Chiavi, sia pastoralmente facilitato, gli Ordinari dei luoghi sono invitati a concedere ai canonici e ai sacerdoti che, nelle Cattedrali e nelle Chiese designate per l’Anno della fede potranno ascoltare le confessioni dei fedeli, le facoltà limitatamente al foro interno, di cui, per i fedeli delle Chiese orientali, al can. 728, § 2 del CCEO, e nel caso di un’eventuale riserva, quelle per il can. 727, esclusi, come è evidente, i casi considerati nel can. 728, § 1; per i fedeli della Chiesa latina, le facoltà di cui al can. 508, § 1 del CIC.

I confessori, dopo aver ammonito i fedeli sulla gravità di peccati ai quali sia annessa una riserva o una censura, determineranno appropriate penitenze sacramentali, tali da condurli il più possibile ad uno stabile ravvedimento e, a seconda della natura dei casi, da imporre loro la riparazione di eventuali scandali e danni.

La Penitenzieria infine invita caldamente gli Ecc.mi Vescovi, in quanto detentori del triplice munus di insegnare, di guidare e di santificare, ad aver cura nello spiegare chiaramente i principi e le disposizioni qui proposti per la santificazione dei fedeli, tenendo conto in modo particolare delle circostanze di luogo, di cultura e di tradizioni. Una catechesi adattata all’indole di ciascun popolo, potrà proporre più chiaramente e con maggiore vivacità all’intelligenza e radicare più fermamente e profondamente nei cuori il desiderio di questo dono unico, ottenuto in virtù della mediazione della Chiesa.

Il presente Decreto ha validità unicamente per l’Anno della fede. Nonostante qualunque disposizione contraria.

Dato in Roma, dalla Sede della Penitenzieria Apostolica, il 14 settembre 2012, nell’Esaltazione della Santa Croce.

Manuel Card. Monteiro de Castro

Penitenziere Maggiore

Mons. Krzysztof Nykiel

Reggente

SOURCE : http://www.vatican.va/roman_curia/tribunals/apost_penit/documents/rc_trib_appen_doc_20120914_annus-fidei_it.html

APOSTOLISCHE PÖNITENTIARIE

URBIS ET ORBIS

D E K R E T

Um das Geschenk besonderer heiliger Ablässe während des Jahres des Glaubens zu erlangen, sind besondere Frömmigkeitsübungen zu vollbringen

Am fünfzigsten Jahrestag der feierlichen Eröffnung des Zweiten Vatikanischen Konzils, dem der selige Johannes XXIII. »als Hauptaufgabe übertrug, ein authentisches und aufrichtiges Bekenntnis ein und desselben Glaubens zu geben« (Johannes Paul II., Apostolische Konstitution Fidei Depositum, 11. Okt. 1992: AAS 86 [1994] 113), hat Papst Benedikt XVI. den Beginn eines Jahres festgelegt, das in besonderer Weise dem Bekenntnis des wahren Glaubens und seiner richtigen Auslegung durch das Lesen oder, noch besser, durch frommes Meditieren der Konzilsdokumente und der Artikel des Katechismus der Katholischen Kirche gewidmet sein soll, der vom seligen Johannes Paul II. dreißig Jahre nach Konzilsbeginn mit der klaren Absicht herausgegeben worden war, »die Gläubigen anzuleiten, sich besser an ihn zu halten und seine Kenntnis und Anwendung zu fördern« (ebd., 114).

Bereits im Jahr des Herrn 1967 wurde vom Diener Gottes Paul VI., zum Gedächtnis an das Martyrium der Apostel Petrus und Paulus vor tausendneunhundert Jahren, ein solches Jahr des Glaubens ausgerufen, zum feierlichen Zeugnis dafür, »daß es in der ganzen Kirche ein authentisches und aufrichtiges Bekenntnis ein und desselben Glaubens gebe«; zudem wollte er, daß dieser Glaube »einzeln und gemeinschaftlich, frei und bewußt, innerlich und äußerlich, demütig und freimütig« bekräftigt würde (Benedikt XVI., Apostolisches Schreiben Porta Fidei, 4).

In unserer Zeit tiefgreifender Veränderungen, denen die Menschheit ausgesetzt ist, will der Heilige Vater Benedikt XVI. mit der Anberaumung dieses zweiten Jahres des Glaubens das Volk Gottes, dessen universaler Hirt er ist, sowie die Mitbrüder im Bischofsamt auf dem ganzen Erdkreis einladen, sich »in dieser Zeit der geistlichen Gnade, die der Herr uns anbietet, dem Nachfolger Petri anzuschließen, um des kostbaren Geschenks des Glaubens zu gedenken« (ebd., Nr. 8). Zudem sollen alle Gläubigen »die Gelegenheit haben, den Glauben an den auferstandenen Herrn in unseren Kathedralen und in allen Kirchen der Welt, in unseren Häusern und bei unseren Familien zu bekennen, damit jeder das starke Bedürfnis verspürt, den unveränderlichen Glauben besser zu kennen und an die zukünftigen Generationen weiterzugeben. Die Ordensgemeinschaften sowie die Pfarrgemeinden und alle alten wie neuen kirchlichen Realitäten werden Gelegenheit finden, in diesem Jahr das Credo öffentlich zu bekennen« (ebd.). Zudem sollen alle Gläubigen, einzeln und in Gemeinschaft, dazu aufgerufen werden, offen vor den anderen in den jeweils besonderen Umständen des täglichen Lebens von ihrem Glauben Zeugnis zu geben: »Die Sozialnatur des Menschen erfordert, daß der Mensch innere Akte der Religion nach außen zum Ausdruck bringt, mit anderen in religiösen Dingen in Gemeinschaft steht und seine Religion gemeinschaftlich bekennt « (Erklärung Dignitatis humanae, 7. Dez. 1965, Nr. 3: AAS 58 [1966], 932).

Da es vor allem darum geht – soweit das auf Erden möglich ist –, die Heiligkeit des Lebens in höchstem Grad zu entfalten und somit die höchste Stufe der Reinheit der Seele zu erlangen, wird das große Geschenk der Ablässe, das die Kirche kraft der ihr von Christus übertragenen Macht allen anbietet, die mit der erforderten inneren Bereitschaft die für deren Erlangung verlangten besonderen Vorschriften erfüllen. »Durch den Ablaß teilt die Kirche«, so lehrte Paul VI., »indem sie von ihrer Macht als Dienerin der von Christus, dem Herrn, vollbrachten Erlösung Gebrauch macht, den Gläubigen die Teilhabe an dieser Fülle Christi in der Gemeinschaft der Heiligen mit, wobei sie sie in größtem Maße mit den Mitteln zur Erlangung des Heils ausstattet« (Apostol. Schreiben Apostolorum Limina, 23. Mai 1974: AAS 66 [1974] 289). So zeigt sich »der Schatz der Kirche«, dessen weiteres »Wachsen auch die Verdienste der seligen Muttergottes und aller Auserwählten, vom ersten bis zum letzten Gerechten, sind« (Clemens VI., Bulle Unigenitus Dei Filius, 27. Jan. 1343).

Die Apostolische Pönitentiarie, deren Aufgabe es ist, alles zu regeln, was die Gewährung und den Gebrauch von Ablässen betrifft, und Geist und Herz der Gläubigen zum richtigen Verständnis des Ablasses und zum frommen Verlangen nach seinem Empfang anzuregen, hat, vom Päpstlichen Rat zur Förderung der Neuevangelisierung aufgefordert und unter sorgfältiger Beachtung der Note der Kongregation für die Glaubenslehre mit pastoralen Hinweisen für das Jahr des Glaubens, um das Geschenk der Ablässe während des Jahres des Glaubens zu erhalten, die folgenden Verfügungen festgelegt, die mit der Auffassung des Papstes in Einklang stehen, auf daß die Gläubigen stärker zum Kennenlernen und zur Liebe der Lehre der katholischen Kirche angeregt werden und deren reichste geistliche Früchte erlangen.

Während des ganzen Jahres des Glaubens, das für die Zeit vom 11. Oktober 2012 bis 24. November 2013 festgelegt wird, können alle einzelnen Gläubigen, wenn sie ihre Sünden wirklich bereut, gebührend gebeichtet, das Sakrament der Kommunion empfangen haben und nach Meinung des Heiligen Vaters beten, den vollkommenen Ablaß von der zeitlichen Strafe für ihre Sünden erlangen, der auch den Seelen der verstorbenen Gläubigen zugedacht werden kann:

a. jedesmal, wenn sie in einer beliebigen Kirche oder an einem anderen geeigneten Ort an wenigstens drei Predigten während der geistlichen Missionen oder an wenigstens drei Vorträgen über die Dokumente des Zweiten Vatikanischen Konzils und über die Artikel des Katechismus der Katholischen Kirche teilnehmen;

b. jedesmal wenn sie als Pilger eine Päpstliche Basilika, eine christliche Katakombe, eine Kathedrale, einen vom Ortsbischof für das Jahr des Glaubens bestimmten heiligen Ort besuchen (darunter z.B. die sogenannten Basilicae minores und die der seligen Jungfrau Maria, den heiligen Aposteln und den heiligen Schutzpatronen geweihten Heiligtümer) und dort an einem Gottesdienst teilnehmen oder zumindest für eine bestimmte Zeit der Sammlung mit frommen Meditationen innehalten, das Beten des Vaterunser, des Glaubensbekenntnisses in einer zugelassenen Form, die Anrufungen an die selige Jungfrau Maria und gegebenenfalls der heiligen Apostel oder Schutzpatrone;

c. jedesmal wenn sie an den vom Ortsbischof für das Jahr des Glaubens festgelegten Tagen (zum Beispiel an den Herrenfesten, an den Festen der Jungfrau Maria, an den Festen der Heiligen Apostel und Schutzpatrone, am Fest Petri Stuhlfeier) an jedem geheiligten Ort an einer Eucharistiefeier oder an einem Stundengebet teilnehmen und das Glaubensbekenntnis in einer zugelassenen Form anfügen;

d. an einem während des Jahres des Glaubens frei gewählten Tag für den frommen Besuch der Taufkapelle oder eines anderen Ortes, an dem sie das Taufsakrament empfangen haben, wenn sie die Taufversprechen mit einer zugelassenen Formel erneuern. Die Diözesanbischöfe oder Eparchen und jene, die ihnen rechtlich gleichgestellt sind, werden an dem dafür am besten geeigneten Tag anläßlich der Hauptfeier (z.B. am 24. November 2013), dem Tag des Christkönigsfestes, mit dem das Jahr des Glaubens abgeschlossen werden wird, den Päpstlichen Segen erteilen können, zusammen mit dem vollkommenen Ablaß, der für alle Gläubigen erreichbar ist, die diesen Segen andächtig empfangen.

Die wirklich reumütigen Gläubigen, die aber aus schwerwiegenden Gründen nicht an den feierlichen Gottesdiensten teilnehmen können (wie vor allem die in den Klöstern in ständiger Klausur lebenden Nonnen, die Anachoreten und die Eremiten, die Alten, Kranken sowie auch diejenigen, die in Spitälern oder anderen Pflegestätten ständig Dienst für die Betreuung der Kranken leisten…), werden den vollen Ablaß zu denselben Bedingungen erhalten, wenn sie, vereint durch den Geist und den Gedanken an die anwesenden Gläubigen, besonders in den Augenblicken, in denen die Worte des Papstes oder der Diözesanbischöfe über Fernsehen und Radio übertragen werden, in ihrem Haus oder dort, wo die Behinderung sie festhält (zum Beispiel in der Kapelle des Klosters, des Krankenhauses, des Pflegeheimes, des Gefängnisses…), das Vaterunser, das Glaubensbekenntnis in jeder zulässigen Form und andere den Zielsetzungen des Jahres des Glaubens entsprechende Gebete sprechen und auf diese Weise ihre Leiden oder das Ungemach ihres Lebens aufopfern.

Um den Zugang zum Bußsakrament und zur Erlangung der göttlichen Vergebung durch die Schlüsselgewalt pastoral zu erleichtern, werden die Ortsbischöfe dazu aufgefordert, den Kanonikern und den Priestern, die in den Kathedralen und in den für das Jahr des Glaubens bestimmten Kirchen den Gläubigen die Beichte abnehmen können, in begrenztem Maße die Möglichkeiten des Zugangs zum Forum internum zu gewähren, darunter für die Gläubigen der orientalischen Kirchen nach can. 728, § 2 des CCEO, und im Fall eines eventuellem Vorbehalts jene für can. 727, natürlich ausschließlich der in can. 728, § 1 betroffenen Fälle; für die Gläubigen der lateinischen Kirche gelten die Befugnisse nach CIC can. 508 § 1.

Die Bußkanoniker werden, nachdem sie die Gläubigen wegen der Schwere von Sünden, mit denen ein Vorbehalt oder ein Verweis verbunden ist, ermahnt haben, geeignete sakramentale Bußstrafen beschließen, um sie soweit als möglich zu einer festen Reue anzuhalten und ihnen, je nach Art der Fälle, die Wiedergutmachung eventueller Skandale und Schäden aufzuerlegen. Schließlich fordert die Pönitentiarie die Bischöfe als Träger des dreifachen Amtes des Lehrens, Leitens und Heiligens nachdrücklich dazu auf, dafür Sorge zu tragen, daß die für die Heiligung der Gläubigen hier vorgelegten Grundsätze und Verfügungen verständlich und mit besonderer Berücksichtigung der lokalen und kulturellen Umstände und Traditionen erklärt werden. Eine an das Wesen jedes Volkes angepaßte Katechese wird das Verlangen nach diesem kraft der Vermittlung der Kirche erlangten einzigartigen Geschenk klarer und mit größerer Lebendigkeit dem Verstand vorlegen und fester und tiefer in den Herzen verwurzeln können.

Das vorliegende Dekret hat nur für das Jahr des Glaubens Gültigkeit. Ungeachtet aller entgegenstehenden Bestimmungen.

Gegeben zu Rom, am Sitz der Apostolischen Pönitentiarie, am 14. September 2012, Fest der Kreuzerhöhung.

Manuel Kard. Monteiro de Castro

Großpönitentiar

Msgr. Krzysztof Nykiel

Regent

SOURCE : http://www.vatican.va/roman_curia/tribunals/apost_penit/documents/rc_trib_appen_doc_20120914_annus-fidei_ge.html

PENITENCIARIA APOSTÓLICA

URBIS ET ORBIS

D E C R E T O

Enriquecem-se com o dom de Sagradas Indulgências

práticas de piedade especiais a realizar durante o Ano da fé

No dia do cinquentenário da inauguração solene do Concílio Ecuménico Vaticano II, ao qual o Beato João XXIII «tinha confiado como tarefa principal guardar e apresentar melhor o precioso depósito da doutrina cristã, para o tornar mais acessível aos fiéis de Cristo e a todos os homens de boa vontade» (João Paulo II, Const. Ap. Fidei depositum, 11 de Outubro de 1992: AAS 86 [1994] 113), o Sumo Pontífice Bento XVI estabeleceu o início de um Ano particularmente dedicado à profissão da fé verdadeira e à sua interpretação recta com a leitura, ou melhor, a piedosa meditação das Actas do Concílio e dos Artigos do Catecismo da Igreja Católica, publicado pelo Beato João Paulo II, trinta anos após o início do Concílio, com a intenção clara de «induzir os fiéis a aderir melhor a ele e a promover o conhecimento e a aplicação do mesmo» (ibid., 114).

Já no ano do Senhor de 1967, para recordar o décimo nono centenário do martírio dos Apóstolos Pedro e Paulo, foi proclamado um semelhante Ano da fé pelo Servo de Deus Paulo VI, «com a Profissão de Fé do Povo de Deus, para atestar como os conteúdos essenciais, que há séculos constituem o património de todos os crentes, necessitam de ser confirmados, compreendidos e aprofundados de maneira sempre nova para se dar testemunho coerente deles em condições históricas diversas das do passado» (Bento XVI, Carta Ap. Porta Fidei, 4).

Neste nosso tempo de mudanças profundíssimas, às quais a humanidade está sujeita, o Santo Padre Bento XVI, com a proclamação deste segundo Ano da fé, tenciona convidar o Povo de Deus, do qual é Pastor universal, assim como os irmãos Bispos de todo o orbe, «para que se unam ao Sucessor de Pedro, no tempo de graça espiritual que o Senhor nos oferece, a fim de comemorar o dom precioso da fé» (ibid., n. 8).

Será dada a todos os fiéis a «oportunidade de confessar a fé no Senhor Ressuscitado... nas catedrais e nas igrejas do mundo inteiro; nas [suas] casas e no meio das [suas] famílias, para que cada um sinta fortemente a exigência de conhecer melhor e de transmitir às gerações futuras a fé de sempre. Neste Ano, tanto as comunidades religiosas como as comunidades paroquiais e todas as realidades eclesiais, antigas e novas, encontrarão forma de fazer publicamente profissão do Credo» (ibidem).

Além disso, todos os fiéis, individual e comunitariamente, serão chamados a dar testemunho aberto da sua fé diante dos outros, nas circunstâncias peculiares da vida quotidiana: «A própria natureza social do homem exige que ele exprima externamente os actos religiosos interiores, entre em comunicação com os demais em assuntos religiosos e professe de modo comunitário a própria religião» (Decl. Dignitatis humanae, 7 dic. 1965: AAS 58 [1966], 932).

Dado que se trata antes de tudo de desenvolver ao máximo nível — na medida do possível nesta terra — a santidade de vida e de alcançar, portanto, no grau mais alto a pureza da alma, será muito útil o grande dom das Indulgências que a Igreja, em virtude do poder que lhe foi conferido por Cristo, oferece a todos os que, com as devidas disposições, cumprirem as prescrições especiais para as obter. «Com a Indulgência — ensinava Paulo VI — a Igreja, valendo-se do seu poder de ministra da Redenção levada a cabo por Cristo Senhor, comunica aos fiéis a participação desta plenitude de Cristo na comunhão dos Santos, oferecendo-lhes em grandíssima medida os meios para alcançar a salvação» (Carta Ap. Apostolorum Limina, 23 de Maio de 1974: AAS 66 [1974] 289). Assim se manifesta o «tesouro da Igreja», do qual constituem «um desenvolvimento ulterior também os méritos da Bem-Aventurada Mãe de Deus e de todos os eleitos, desde o primeiro justo até ao último» (Clemente VI, Bula Unigenitus Dei Filius, 27 de Janeiro de 1343).

A Penitenciaria Apostólica, que tem o múnus de regular o que diz respeito à concessão e ao uso das Indulgências, e de estimular o espírito dos fiéis a conceber rectamente e a alimentar o desejo piedoso de as obter, solicitada pelo Pontifício Conselho para a Promoção da Nova Evangelização, em consideração atenta da Nota com indicações pastorais para o Ano da fé, da Congregação para a Doutrina da Fé, com a finalidade de alcançar o dom das Indulgências durante o Ano da fé, estabeleceu as seguintes disposições, emitidas em conformidade com a mente do Augusto Pontífice, para que os fiéis sejam mais estimulados ao conhecimento e ao amor pela Doutrina da Igreja Católica e obtenham frutos espirituais mais abundantes.

Ao longo de todo o Ano da fé, proclamado de 11 de Outubro de 2012 até ao fim do dia 24 de Novembro de 2013, poderão alcançar a Indulgência plenária da pena temporal para os próprios pecados, concedida pela misericórdia de Deus, aplicável em sufrágio pelas almas dos fiéis defuntos, a todos os fiéis deveras arrependidos, que se confessem de modo devido, comunguem sacramentalmente e orem segundo as intenções do Sumo Pontífice:

a.- cada vez que participarem em pelo menos três momentos de pregações durante as Missões Sagradas, ou então em pelo menos três lições sobre as Actas do Concílio Vaticano II e sobre os Artidos do Catecismo da Igreja Católica, em qualquer igreja ou lugar idóneo;

b.- cada vez que visitarem em forma de peregrinação uma Basílica Papal, uma catacumba cristã, uma Igreja Catedral, um lugar sagrado, designado pelo Ordinário do lugar para o Ano da fé (por ex. entre as Basílicas Menores e os Santuários dedicados à Bem-Aventurada Virgem Maria, aos Santos Apóstolos e aos Santos Padroeiros) e ali participarem nalguma função sagrada ou pelo menos passarem um tempo côngruo de recolhimento com meditações piedosas, concluindo com a recitação do Pai-Nosso, a Profissão de Fé de qualquer forma legítima, as invocações à Bem-Aventurada Virgem Maria e, segundo o caso, aos Santos Apóstolos ou Padroeiros;

c.- cada vez que, nos dias determinados pelo Ordinário do lugar para o Ano da fé (por ex. nas solenidades do Senhor, da Bem-Aventurada Virgem Maria, nas festas dos Santos Apóstolos e Padroeiros, na Cátedra de São Pedro), em qualquer lugar sagrado participarem numa solene celebração eucarística ou na liturgia das horas, acrescentando a Profissão de Fé de qualquer forma legítima;

d.- um dia livremente escolhido, durante o Ano da fé, para a visita piedosa do baptistério ou outro lugar, onde receberam o sacramento do Baptismo, se renovarem as promessas baptismais com qualquer fórmula legítima.

Os Bispos diocesanos ou eparquiais, e aqueles que pelo direito lhes são equiparados, no dia mais oportuno deste tempo, por ocasião da celebração principal (por ex. a 24 de Novembro de 2013, na solenidade de Jesus Cristo Rei do Universo, com a qual será encerrado o Ano da fé) poderão conceder a Bênção Papal com a Indulgência plenária, lucrável por parte de todos os fiéis que receberem tal Bênção de modo devoto.

Os fiéis verdadeiramente arrependidos, que não puderem participar nas celebrações solenes por motivos graves (como, em primeiro lugar, todas as monjas que vivem nos mosteiros de clausura perpétua, os anacoretas e os eremitas, os encarcerados, os idosos, os enfermos, assim como quantos, no hospital ou noutros lugares de cura, prestam serviço continuado aos doentes), obterão a Indulgência plenária nas mesmas condições se, unidos com o espírito e o pensamento aos fiéis presentes, particularmente nos momentos em que as Palavras do Sumo Pontífice ou dos Bispos diocesanos forem transmitidas pela televisão e rádio, recitarem em casa ou onde o impedimento os detiver (por ex. na capela do mosteiro, do hospital, da casa de cura, da prisão...) o Pai-Nosso, a Profissão de Fé de qualquer forma legítima e outras preces segundo as finalidades do Ano da fé, oferecendo os seus sofrimentos ou as dificuldades da sua vida.

A fim de que o acesso ao sacramento da Penitência e à consecução do perdão divino, através do poder das Chaves, seja facilitado pastoralmente, os Ordinários dos lugares são convidados a conceder aos cónegos e aos sacerdotes que, nas Catedrais e nas Igrejas designadas para o Ano da fé, puderem ouvir as confissões dos fiéis, as faculdades limitadamente ao foro interno às quais se refere, para os fiéis das Igrejas orientais, o cân. 728 § 2 do CCIO e, no caso de uma reserva eventual, o cân. 727, excluídos, como é evidente, os casos considerados no cân. 728 § 1; para os fiéis da Igreja latina, as faculdades às quais se refere o cân. 508 § 1 do CDC.

Os confessores, depois de ter admoestado os fiéis acerca da gravidade de pecados aos quais estiver anexada uma reserva ou uma censura, determinarão penitências sacramentais apropriadas, para os conduzir o mais possível a um arrependimento estável e, segundo a natureza dos casos, para lhes impor a reparação de eventuais escândalos e danos.

Enfim, a Penitenciaria convida fervorosamente os Excelentíssimos Bispos, enquanto depositários do tríplice munus de ensinar, guiar e santificar, a ter o cuidado de explicar claramente os princípios e as disposições aqui propostos para a santificação dos fiéis, tendo em consideração de modo particular as circunstâncias de lugar, cultura e tradições. Uma catequese adequada à índole de cada povo poderá propor mais claramente e com maior vivacidade à inteligência, e radicar de modo mais firme e profundo nos corações, o desejo deste dom singular, alcançado em virtude da mediação da Igreja.

O presente Decreto tem validade unicamente para o Ano da fé. Não obstante qualquer disposição contrária.

Dado em Roma, da Sede da Penitenciaria Apostólica, 14 de Setembro de 2012, na Exaltação da Santa Cruz.

Manuel card. Monteiro de Castro

Penitenciário-Mor

Mons. Krzysztof Nykiel

Regente

SOURCE : http://www.vatican.va/roman_curia/tribunals/apost_penit/documents/rc_trib_appen_doc_20120914_annus-fidei_po.html

PAENITENTIARIA APOSTOLICA

URBIS ET ORBIS

DECRETUM

Dono Sacrarum Indulgentiarum ditantur

peculiaria spiritalia incepta per Fidei Annum peragenda

Die quinquagesimo anniversario, ex quo sollemniter apertum est Sacrosanctum Oecumenicum Concilium Vaticanum II, cui beatus Ioannes XXIII "munus praecipuum concredidit aptius tuendi explicandique catholicae doctrinae pretiosum depositum, ut idem magis perspicuum fieret christifidelibus et universae bonae voluntatis hominibus" (Ioannes Paulus II, Const. Apost. Fidei Depositum, 11 Oct. 1992: AAS 86 [1994] 113), Summus Pontifex Benedictus XVI inchoari censuit Annum, verae Fidei profitendae peculiari ratione sacrum eiusdemque recte interpretandae, lectione, immo pia meditatione Actorum Concilii Vaticani II necnon articulorum Catechismi Catholicae Ecclesiae, a beato Ioanne Paulo II triginta exactis annis ab inito Concilio editi, "quo melius christifideles universi ei assentirentur eiusque agnitio et accommodatio divulgarentur" (ibid., 114).

Iam Dominico anno 1967, vertente undevicesimo saeculo martyrii Apostolorum Petri et Pauli, similem Fidei indixit Annum servus Dei Paulus Papa VI, ut in sollemni professione Fidei "significaretur quantopere essentialia principia, quae ex saeculis omnium credentium constituunt patrimonium, confirmatione, intellectione et pervestigatione, ratione usque renovata, indigeant, ad congruam testificationem reddendam in historicis condicionibus, quae aliae sunt ac superiorum temporum" (Benedictus XVI, Litt. Apost. Porta Fidei, n. 4).

Hac autem nostra aetate profundissimarum mutationum, quibus humanum genus subicitur, Beatissimus Pater Benedictus XVI, per alterum Fidei Annum, populum Dei, cuius est universalis Pastor, ita fratres Episcopos totius orbis invitare intendit ut "cum Successore Petri coniungantur, tempore spiritalis gratiae quam nobis tribuit Dominus ad pretiosum Fidei donum memorandum" (ibid., n. 8).

Universis ita christifidelibus "facultas dabitur Fidem profitendi in Dominum surrectum … in Ecclesiis Cathedralibus et in templis totius mundi; … in domibus et apud … familias, ut unusquisque vehementius compellatur ad illam perpetuam Fidem melius cognoscendam et futuris generationibus tradendam. Religiosae communitates sicut illae paroeciales, omniaque ecclesialia instituta, vetera et nova, modum invenient hoc Anno symbolum Credo publice profitendi" (ibid.).

Universi christifideles, singulariter vel communiter, insuper vocabuntur ut apertum fidei testimonium coram aliis in peculiaribus quotidianae vitae adiunctis, palam reddant: "Ipsa autem socialis hominis natura exigit, ut homo internos religionis actus externe exprimat, cum aliis in re religiosa communicet, suam religionem modo communitario profiteatur" (Decl. Dignitatis humanae, 7 Dec. 1965: AAS 58 [1966], 932).

Cum nimirum de sanctitate vitae, quantum in terris licet, ad summum provehenda ideoque de animarum puritate quam maxime procuranda agatur, utilissimum erit magnum Indulgentiarum donum, quod Ecclesia, vi potestatis sibi a Christo tributae, reserat eis universis, qui debitis dispositionibus specialia implent praescripta ad illas lucrandas. Quocirca edocebat Summus Pontifex Paulus VI: "In Indulgentia autem Ecclesia, sua postestate utens ministrae Redemptionis Christi Domini, fidelibus participationem communicat huius plenitudinis Christi in Communione Sanctorum, instrumenta salutis ipsis amplissime suppeditando" (Litt. Apost. Apostolorum Limina, 23 Maii 1974: AAS 66 [1974] 289). Hoc modo patefit "thesaurus Ecclesiae", ad cuius "quidem […] cumulum Beatae Dei Genetricis omniumque electorum a primo iusto usque ad ultimum merita adminiculum praestare noscuntur" (Clemens VI, Bulla Iubilaei Unigenitus Dei Filius, 27 Ian. 1343).

Apostolica Paenitentiaria, cuius est ea quae ad concessionem et usum Indulgentiarum spectant rite ordinare, fideliumque animos ad earum obtinendarum pium desiderium recte concipiendum et fovendum excitare, Pontificio Consilio de Nova Evangelizatione Promovenda enixe rogante, attente perspectis Congregationis pro Doctrina Fidei Adnotationibus de Anno Fidei cum pastoralibus indicationibus, ad Indulgentiarum donum per Fidei Annum acquirendum, sequentes statuit dispositiones iuxta ipsius Augusti Pontificis mentem editas, quo christifideles impensius ad cognitionem et amorem Doctrinae Ecclesiae Catholicae incitentur et inde uberiores usque spiritales fructus hauriant.

Totum per Fidei Annum, a die 11 Octobris 2012 usque ad integram diem 24 Novembris 2013 indictum, plenariam temporalis poenae, pro peccatis luendae, misericorditer in Domino consequi valebunt Indulgentiam, quam etiam animabus fidelium defunctorum per modum suffragii applicare possunt, omnes et singuli christifideles vere paenitentes, rite confessi, eucharistica Communione refecti et ad mentem Summi Pontificis orantes:

a.- quotiescumque tribus saltem sacrarum Missionum contionibus aut tribus institutionibus de Actis Concilii Vaticani II et Articulis Catechismi Catholicae Ecclesiae in qualibet ecclesia aut loco apto habendis interfuerint;

b.- quotiescumque quamlibet Papalem Basilicam, christianorum catacumbas, Cathedralem Ecclesiam, Sacrum Locum pro Anno Fidei ab Ordinario loci designatum (ex. gr. inter Basilicas Minores et Sanctuaria Beatae Mariae Virgini, Sanctis Apostolis et Sanctis Patronis dicata) in forma peregrinationis inviserint et ibi alicui sacrae functioni pie interfuerint vel saltem per congruum temporis spatium piis vacaverint considerationibus, concludendis Oratione Dominica, Fidei Professione, qualibet legitima formula adhibita, atque invocationibus Beatae Mariae Virginis et Sanctorum Apostolorum vel Patronorum;

c.- quotiescumque, diebus ab Ordinario loci pro Anno Fidei determinatis (ex. gr. in sollemnitatibus Domini, Beatae Mariae Virginis, in festis Sanctorum Apostolorum et Sanctorum Patronorum, in Cathedra Sancti Petri), in quolibet loco sacro sollemni pie interfuerint eucharisticae celebrationi vel liturgiae horarum, addita Fidei Professione, qualibet legitima formula adhibita;

d.- die in Anno Fidei libere eligendo pro pia visitatione baptisterii vel alii loci, in quo Baptismatis sacramentum receperunt, dummodo vota baptismalia qualibet legitima formula renovaverint.

Singuli Episcopi Dioecesani seu Eparchiales, necnon ii qui iure ipsis aequiparantur, opportuniore eiusdem temporis die, occasione praecipuae celebrationis (ex. gr. die 24 Novembris 2013, in sollemnitate D. N. Iesu Christi Universorum Regis, qua claudetur Annus Fidei) impertiri valebunt Benedictionem Papalem, cum adnexa plenaria Indulgentia a christifidelibus lucranda, qui eandem Benedictionem pia mente acceperint.

Christifideles vere paenitentes, qui sollemnibus celebrationibus interesse non poterunt ob graves causas (uti in primis Moniales omnes, quae in coenobiis degunt sub claustri perpetui disciplina, Anachoretae et Eremitae, christifideles qui in carcere custodiuntur, senes, infirmi necnon christifideles qui, in nosocomiis aliisque curationis locis, aegrotantibus continua opera adsunt…) plenariam consequi valebunt Indulgentiam, eisdem condicionibus, si, spiritu et mente coniuncti cum fidelibus praesentibus, praesertim dum Summi Pontificis vel Dioecesani Episcopi Verba, instrumentis televisificis et radiophonicis propagabuntur, Orationem Dominicam, Symbolum Fidei et alias preces ad Anni Fidei fines, in propria domo seu ubi impedimentum eos detinet (ex. gr. in sacello monasterii, nosocomii, loci curationis, carceris…), oblatis doloribus suis vel incommodis propriae vitae.

Quo igitur accessus ad sacramentum Paenitentiae et ad divinam veniam per Ecclesiae claves consequendam facilior pro pastorali usu evadat, Ordinarii locorum rogantur ut canonicis eisque sacerdotibus qui, in Cathedralibus Templis et in Ecclesiis pro Anno Fidei designatis, fidelium confessiones audire valebunt, facultates pro foro interno tantum concedant, de quibus pro fidelibus Ecclesiarum Orientalium in can. 728, § 2 CCEO, necnon ab iis, quae forte reservata sint vi can. 727 eiusdem Codicis, exclusis, ut patet, casibus consideratis in can. 728, §1; pro fidelibus autem Ecclesiae Latinae, prout habetur in can. 508, § 1 CIC.

Confessarii vero, paenitentibus monitis de gravitate peccatorum, quibus adnexa est reservatio vel censura, proportionatas sacramentales paenitentias determinent, tales nimirum quae ad stabilem morum emendationem maxime conducant, et, pro casuum natura, reparationem scandali et damnorum (si forte secuta sint) imponant.

Apostolica Paenitentiaria Exc.mos Episcopos, quibus spectat triplex munus docendi, regendi et sanctificandi, enixe rogat ut principia et praecepta hic pro eorumdem fidelium sanctificatione indicata, explicare distincte curent, attentis praesertim locorum, culturae et traditionum adiunctis, quibus nimirum fit ut uni eidemque Ecclesiae dispensationi clarius et vividius menti exhibendae, cordique firmius et profundius inserendae, melius inserviat peculiaris adhibita cuique genti catechesis.

Praesenti per Annum Fidei tantum valituro. Quibuscumque in contrarium facientibus non obstantibus.

Datum Romae, ex aedibus Paenitentiariae Apostolicae, die 14 mensis Septembris anno Domini 2012, in Exaltatione Sanctae Crucis.

Emmanuel S. R. E. Card. Monteiro de Castro

Paenitentiarius Maior

Christophorus Nykiel

Regens 

SOURCE : http://www.vatican.va/roman_curia/tribunals/apost_penit/documents/rc_trib_appen_doc_20120914_annus-fidei_lt.html