Fr. Michael Schmidt explains some of the truths of Purgatory.
Furnace of Divine Love: The Biblical Roots of Purgatory
It may sometimes be difficult to communicate the teachings of the Faith to those who aren't in full communion with the Catholic Church. This article, written by Thomas Smit over at Ascension Press does a great job in summarizing the views using the teaching authority of the Church.
“God, since He is Eternal, can receive our prayers right now and apply the graces from those prayers to the moment of death in any persons life, past, present or future…” ~ Fr Dan Cambra, MIC
NINE TRUTHS ABOUT PURGATORY
Our Sunday Visitor Article by Emily Stimpson
Some fear it. Others hope for it. Some see it as proof of God’s mercy; others as testimony to God’s wrath. Many don’t know anything about it, while many more have forgotten what they once knew.
The “it” is purgatory, and when it comes to Catholic beliefs about the afterlife, the Church’s teachings on purgatory have long been among its most contested and misunderstood.
Yet, despite all the confusion, the teachings themselves aren’t that complicated. At their most basic, they can be boiled down to nine essential truths — truths that not only illuminate the Church’s doctrine, but also reveal the eternal significance of those teachings for us and those we’ve lost.
So, what are those essentials?
1. Purgatory exists
That may seem like stating the obvious, but for some Catholics, purgatory has become what pastor, author and blogger Father Dwight Longenecker called “the forgotten doctrine.”
“Many modern Catholics don’t know what purgatory is anymore,” said Father Longenecker, who blogs atStanding On My Head. “They’ve bought into the idea that sin has no consequences, that everyone goes to heaven because God is too nice to send anyone anywhere else.”
The Church’s doctrine on purgatory, however, proclaims the opposite. It reminds us that sin does have consequences — eternal ones — and that while God is Love, he still honors the free choices made by men and women.
“That’s the terrifying compliment God pays the creature,” said Dr. Regis Martin, professor of theology at Franciscan University and author of “Still Point: Loss, Longing, and Love of God” (Ave Maria, $11.95). “He takes seriously the freedom we exercise, even if it carries us straight into hell.”
That being said, he continued, “While hopefully few of us are so wicked that we would choose to be wretched forever without God, not many of us are so pure that we can be catapulted straight into the arms of God. Most of us are somewhere in between.”
Hence the need for purgatory — the final purification of those who die in friendship with God but who haven’t fully broken their attachment to sin or atoned for wrongs done in this life.
“When we stand before Christ the Judge, all the compromises we’ve made, all the gray areas into which our choices led us, have to be accounted for,” said Martin. “We’ve got to square accounts with the Judge.”
What’s An Indulgence?
An indulgence is a remission from either part or all of the temporal punishment a soul must undergo because of sin. We’re able to receive this remission thanks to the suffering and
sacrifice of Christ, as well as the suffering, sacrifice and good works of all those united with him in perfect friendship
— namely, the Blessed Virgin Mary and the saints.
How do I get an indulgence?
Indulgences can be obtained in many ways, including making pilgrimages to holy sites, such as basilicas and shrines.
Indulgences are also attached to special occasions, such as papal blessings or attending Mass on particular feast days,
as well as through routine acts of piety — reading the Scriptures, praying the Rosary or the Way of the Cross and
Eucharistic adoration.
General conditions for gaining an indulgence include:
– A Catholic must be in a state of grace.
– He must have no attachment to sin.
– He must make a good confession to a priest and receive Holy Communion.
– He must pray for the intentions of the Holy Father (typically one Our Father and one Hail Mary).
– No more than one plenary indulgence can be obtained each day.
– The indulgence may be obtained for oneself or applied to the souls of the deceased.
2. Purgatory isn’t merely a punishment.
It’s a merciful gift and a testimony to God’s love. “Sometimes, people hear about the sufferings of the souls in purgatory and they think suffering is the desire of a vindictive God, a God who wants his pound of flesh,” said
Robert Corzine, vice president for Programs and Development at the St. Paul Center for Biblical Theology.
“But that’s not the case at all,” he continued. “God forgives us immediately when we ask. The role of suffering is to undo the damage we’ve done. It’s God the Healer applying the remedy to make us perfect images of Christ.”
And perfect images of Christ is exactly what God calls each of us to become.
According to the Catholic doctrine of salvation, God doesn’t simply desire to save us from hell — from a state of eternal separation from him.
More fundamentally, he desires to save us from sin, from being anything less than the men and women he created us to be.
“God is like a great heart surgeon, trying to give us the new hearts we need,” Corzine said. “But we keep flopping around on the table, moving away from the knife. Death then is like the anesthetic.
In purgatory, we’re no longer able to resist the healing we need, and he can finish the task he began during our lifetime.”
3. The suffering endured by souls in purgatory isn’t physical pain.
Through the centuries, artists striving to convey the sufferings of purgatory have depicted men and women tormented by a burning fire. But those illustrations aren’t a literal representation of the goings-on in the purgative state. They can’t be.
In purgatory, the soul remains separated from its body, so it can only suffer spiritually, not physically.
That’s not to say, however, that the flames of purgatory aren’t real. They are.
“The fire by which we’re purified is an interior burning for the love of God,” explained Susan Tassone, author of seven books on purgatory, including“Prayers, Promises, and Devotions for Holy Souls in Purgatory”(OSV, $9.95).
“Immediately after their death, the souls in purgatory saw God in all his glory. They saw his love, his goodness, and the plans he had for us. And they yearn for that. They burn for it, with a yearning that surpasses the heat of any earthly fire.”
In other words, the primary pain endured by those in purgatory is the loss of the sight of God. They suffer from what Tassone called, “a spiritual fever.”
As that fever rages, it separates the soul from sin, a process almost equally painful.
“To the extent we’re attached to our sin, becoming detached from it hurts,” said Corzine. “Seeing it in all its horror — how it wounded us and wounded others, how it led us away from God’s perfect plan — no physical flames could be as painful as that.”
4. The souls in purgatory experience joy, as well as pain.
In the “Divine Comedy,” as Dante makes his way through purgatory, the souls he encounters suffer, but unlike the souls he met in hell, they suffer willingly and gladly, with no self-pity and always eager to return to their sufferings when Dante’s questions cease.
In their eagerness, those fictional souls testify to the enduring Catholic teaching that purgatory isn’t the outermost room of hell, but rather the anteroom of heaven. Every soul in purgatory is bound for glory. Their fate has been sealed, and ultimately it’s a blessed fate. Therefore, the time they spend in purgatory, whether short or long, is a time marked not only by suffering, but also by joy.
“Anything worthwhile requires pain to make progress, but it’s pain with a reward at the end,” said Father Longenecker. “Sometimes, it helps to think of purgatory like the process of getting physically fit.
There’s pain, but it’s a sign of progress. It means you’re on the road to where you eventually want to be. That makes it a joyful pain.”
5. Our prayers for the dead matter eternally.
The souls in purgatory may be bound for glory, but the process of purgation still can be long and painful. Save for humbly submitting to the purifying fire of Christ’s love, there’s nothing those souls can do to speed up the process or mitigate the pain.
That’s where we come in.
“We need to be greedy for graces for the souls in purgatory,” said Tassone. “When the soul leaves the body, the time for merit is up. The soul is helpless. That’s why they need our prayers — the Rosary, adoration, the Way of the Cross and, most of all, the Mass.
The Masses we have offered for the souls in purgatory are the best thing we can do for our beloved dead. That’s because the Mass is the highest form of worship, the highest form of prayer.”
Praying For the Holy Souls
How can you help the souls in purgatory?
1. Pray the Rosary for departed friends, relatives and the most forgotten souls.
2. Daily, recite this simple prayer: “Eternal rest grant unto them, O Lord, and let perpetual light shine upon them. May the souls of the faithful departed, through the mercy of God, rest in peace.”
3. Visit a loved one’s grave and say a brief prayer for them.
4. Have a Mass celebrated for loved ones on the anniversary of their death.
5. Have 30 days of Gregorian Masses celebrated for loved ones through the Pious Union of St. Joseph or other missionary orders that offer this ministry.
“It really is one of the most consoling doctrines of the Church,” added Martin. “None of us stands alone. We stand on the shoulders of giants, the foremost giant being Christ.
Our sufferings and sacrifices can be parlayed into actual assistance for the holy souls because of his suffering and sacrifice.”
In many ways, he continued, our relationship to those in purgatory is simply an extension of “the logic of love,” where “You extend yourself so that another might have an easier time of it.
And that principle isn’t bound by death.”
It’s also not bound by time. The Church teaches that purgatory operates outside of space and time as we on earth experience it.
Which means we should never stop praying for those we’ve lost. “No prayer is ever wasted,” Tassone said. “The prayers we pray for our loved ones throughout the entirety of our lives play a part in helping them enter into heaven.”
6. The holy souls intercede for us.
The souls in purgatory can’t do anything for themselves, but the Church has long believed that they can do something for us: They can pray for us, helping obtain for us the graces we need to follow Christ more perfectly.
“We have such great intercessors in the holy souls,” said Tassone. “They’re interested in our salvation. They want to help ensure that we understand the malice of sin and the importance of conforming our lives to God’s will, so that we can go straight to heaven when we die.” The same is doubly true, she continued, of the souls now in heaven, whom our prayers helped. “Those souls become like our second guardian angels, taking us under their wing,” she explained. “That’s because the gift we helped give them was the Beatific Vision, which is the greatest gift of all.”
7. The Church’s teachings on purgatory are rooted in Scripture.
If you’re looking for scriptural evidence for purgatory, start in the Second Book of Maccabees (12:45), where Judas Maccabee orders prayers and sacrifices for fallen soldiers who committed idolatry shortly before their death.
“Their beseeching implies there is hope even beyond the grave for those who defiled themselves,” Martin said.
In the New Testament, St. Paul likewise hints at the cleansing fires of purgatory when he writes, “If any man’s work is burned up he will suffer loss though he himself will be saved” (1 Cor 3:12-15). He also seemingly prays for the soul of Onesiphorus in 2 Timothy 1:18.
Moreover, according to Corzine, the existence of purgatory is the only way to make sense of scriptural assertions such as, “No unclean thing will enter [heaven]” (Rv 21:27), as well as commands like “Be perfect just as your heavenly Father is perfect” (Mt 5:48).
“Logic demands purgatory,” Corzine said. “Without some process of purification after death, the population of heaven would be infinitesimally small, comprised of only the few who allow God to perfect them in this life.”
8. Purgatory wasn’t an invention of the medieval Church.
Although the Church didn’t begin to officially define the doctrine of purgatory until the high Middle Ages (starting at the Second Council of Lyons in 1274), the belief in a purgative state after death is as old as the Church itself.
“The uninterrupted witness of Church history tells us that Christians have always prayed for their dead,” said Corzine. “Even before people used the word ‘purgatory,’ they recognized the need to offer up prayers and have Masses said for those who’ve left this life.”
That uninterrupted witness includes the writings of Church Fathers and Doctors from the first century onward. It also includes records of Catholics commemorating the anniversaries of departed loved ones with Masses and prayers, the inclusion of burying the dead among the spiritual works of mercy, and centuries of Christians who left money in their wills for Masses to be said for their souls.
Said Corzine, “Since the damned cannot benefit by our prayers and the blessed in heaven have no need for our prayers, that enduring witness implies another place or state where souls exist who can benefit from them.”
9. Purgatory is like spiritual summer school.
How’s that?
To start with, just as sitting in a classroom during January is easier than sitting in a classroom during July, doing the suffering and sacrificing it takes to grow in holiness is easier on earth than it is in purgatory.
In part, that’s because “on earth we still have our physical bodies,” Father Longenecker said. “Our task is to become conformed to Christ,” Father Longenecker told OSV. “That’s a task we’re supposed to do here, and it’s a task for which we’re supposed to use our bodies. It has a physical dimension to it.”
Which is to say, with our bodies we can do good works that break us of attachments to sin and self. We can take a meal to the new mom across the street, buy a coffee for the homeless guy downtown, fast from chocolate for all of Lent, and go on pilgrimages to holy places.
Without a body, all those corporal works of mercy — all those ways of loving and serving others, as well as atoning for sin — are impossible.
Even more fundamentally, purgatory is like summer school because, just like summer school, no one has to go there.
“Purgatory is not supposed to be the norm,” concluded Corzine. “God gives each and every one of us all the graces we need in this life to become saints.
We can do all the work necessary to become holy here. We just need to make use of the graces he gives us now.”
Emily Stimpson is an OSV contributing editor.
Interview with Katie Kast founder of Souls In Purgatory FaceBook Group
Souls In Purgatory FaceBook Group
Enchiridion of Indulgences
Issued by the Sacred Apostolic Penitentiary, 1968Originally published by Liberia Editrice Vatican,Vatican City, 1968
This is a digest of the works and prayers listed in the Enchiridion of Indulgences. The Enchiridion recites each indulgenced prayer in full. Because most are recognizable they will only be listed by name. The un- translated Enchiridion lists each work and prayer in alphabetical order by their Latin names. The order shall remain the same in this listing. The descriptions of the works and details regarding obtaining the indulgence will be edited and abreviated in this listing. The following is not represented to be an exact reprint of the Enchiridion but and accurate digest of what constitutes an approved indulgenced work by the Sacred Apostolic Penitentiary.
In all but the plenary indulgence of In Articulo Mortis, at the moment of death, a plenary indulgence mentioned below MUST be accompanied by the three prerequisites of a plenary indulgence.
Sacramental Confession, Communion, and Prayer for the intention of the Holy Father, all to be performed within days of each other if not at the same time.
Thus the formula for obtaining a plenary indulgence are the three constants mentioned above plus any one of the variable works mentioned below as being worthy of a plenary indulgence.
Direct, we beg you, O Lord.(Prayer from Roman Ritual) Partial indulgence. Acts of the Theological Virtues and of Contrition. A partial indulgence is granted to those who devoutly recite, according to any legitimate formula, the acts of faith, hope, charity, and contrition.
ADORATION OF THE MOST BLESSED SACRAMENT. A PLENARY INDULGENCE is granted to those who visit the Most Blessed Sacrament for at least one half hour (together with the three prerequisites (constants) of a plenary indulgence. A partial indulgence is granted to those who visit and adore the Most Blessed Sacrament without the three constants or for any period less than one half hour.
Hidden God (Adoro te devote) -- hymn, partial indulgence.
We have come (Adsumus) -- prayer, partial indulgence.
To you, O blessed Joseph (Ad te, beate Ioseph) --- prayer, partial indulgence.
We Give You Thanks ---- prayer from Roman Breviary, partial indulgence
Angel Of God --- prayer, partial indulgence.
The Angel Of The Lord --- prayer, partial indulgence.
Soul of Christ (Anima Christi) --- prayer, partial indulgence.
Visit to the Patriarchal Basilicas in Rome.
A PLENARY INDULGENCE to those who devoutly visit one of the Patriarchal Basilicas in Rome and recite one Our Father and the Creed,
On the titular feast of the Basilica;
On any Holy Day of Obligation;
Once a year on any other day of one's choice. (Remember the three constants are also required to obtain ANY plenary indulgence.)
PAPAL BLESSING. A PLENARY INDULGENCE is granted to those who "piously and devoutly" receive, even by radio, the Blessing of the Pope when imparted to Rome and the world (Urbi et Orbi). (3 constants.)
Visit to a Cemetery. Only applicable to the souls in Purgatory when one devoutly visits and prays for the departed.
A PLENARY INDULGENCE is bestowed for this work each day between November 1 and November 8.
Visit to a "Catacomb" (early Christian cemetery.) Partial indulgence.
Act of spiritual Communion according to any pious formula -- partial indulgence.
Recitation of the Apostles Creed or the Nicene-Constantinopolian Creed -- partial indulgence.
ADORATION OF THE CROSS. A PLENARY INDULGENCE to those who in solemn liturgical action of Good Friday devoutly assist in at the adoration of the Cross and kiss it.
Office of the dead. A partial indulgence to those who devoutly recite Lauds or Vespers of the Office of the Dead.
"Out of the Depths" (De profundis). Psalm 129. Partial indulgence to those who recite.
Christian Doctrine. Partial indulgence to those who take part in teaching or learning christian doctrine.
"Lord God Almighty." (Roman Breviary.) Partial indulgence.
"Look down upon me, good and gentle Jesus." "Look down upon me, good and gentle Jesus, while before your face I humbly kneel, and with burning soul pray and beseech you to fix deep in my heart lively sentiments of faith, hope and charity, true contrition for my sins, and a firm purpose of amendment, while I contemplate with great love and tender pity your five wounds, pondering over them within me, calling to mind the words which David, your prophet, said of you, my good Jesus: "They have pierced my hands and my feet; they have numbered all my bones."
PLENARY INDULGENCE when recited on a Friday in Lent and Passiontide, when recited after Communion before an image of Christ crucified. On any other day the indulgence is partial.
Eucharistic Congress.
PLENARY INDULGENCE to those who devoutly participate in the customary solemn eucharistic rite at the close of a Eucharistic Congress.
"Hear Us" (Roman Ritual) -- partial indulgence.
RETREAT. (Exercitia spiritualia).
PLENARY INDULGENCE to those who spend at least three (3) whole days in the spiritual excercises of a retreat.
"Most sweet Jesus --Act of Reparation" PLENARY INDULGENCE when this prayer is publicly recited on the feast of the Most Sacred Heart of Jesus. Otherwise the indulgence is partial.
"Most sweet Jesus, Redeemer -- Act of Dedication of the Human Race to Jesus Christ King."
PLENARY INDULGENCE when this prayer is publicly recited on the feast of our Lord Jesus Christ King. Otherwise the indulgence is partial.
The Moment of Death (In articulo mortis).
PLENARY INDULGENCE. EXCEPTION TO THE THREE CONSTANTS. (Verbatim recitation of the grant follows:) "To the faithful in danger of death, who cannot be assisted by a priest to bring them the sacraments and impart the Apostolic Blessing with its plenary indulgence (see can. 468, Sec.2 of Code of Canon Law), Holy Mother Church nevertheless grants a plenary indulgence to be acquired at the point of death, provided they are properly disposed and have been in the habit of reciting some prayers during their lifetime. The use of a crucifix or a cross to gain this indulgence is praiseworthy." The condition: 'provided they have been in the habit of reciting some prayers during their lifetime' supplies in such cases for the three usual conditions required for the gaining of a plenary indulgence." The plenary indulgence at the point of death can be acquired by the faithful, even if they have already obtained another plenary indulgence on the same day."
Litanies. Partial indulgence to those who recite the following litanies: the litany of the Most Holy Name of Jesus; The litany of The Most Sacred Heart of Jesus; The litany of the Most Precious Blood of Our Lord Jesus Christ; The litany of the Blessed Virgin Mary; The litany of St. Joseph; and the litany of All Saints.
"The Magnificat". Partial indulgence.
"Mary, Mother of Grace." (Roman Ritual) Partial indulgence.
"The Memorare." (Remember, O Most gracious Virgin Mary.) Partial Indulgence.
"The Miserere" (Have mercy of me.) Psalm 50. Partial indulgence.
Novena Devotions. Partial indulgence to those who participate in a public novena before the feast of Christmas or Pentecost, or the Immaculate Conception.
Use of Articles of Devotion. (Verbatim follows:) "The faithful, who devoutly use an article of devotion (crucifix or cross, rosary, scapular or medal) properly blessed by any priest, obtain a partial indulgence. "But if the article of devotion has been blessed by the Sovereign Pontiff or by any Bishop, the faithful, using it, can also gain a PLENARY INDULGENCE on the feast of the Holy Apostles, Peter and Paul, provided they also make a profession of faith according to any legitimate formula."
Little Offices. The following Little Offices are each enriched with a partial indulgence: the Passion of our Lord Jesus Christ, the Most Sacred Heart of Jesus, the Immaculate Conception of the Blessed Virgin Mary, St. Joseph.
Prayer for Sacerdotal or Religious Vocations. Partial indulgence is granted to those who recite a prayer approved by ecclesiastical Authority for the above intention.
Mental Prayer. Partial indulgence to those who spend some time in pious mental prayer.
"Let us pray for our Sovereign Pontiff" (Roman Breviary) Partial Indulgence.
"O Sacred Banquet" (Roman Breviary) Partial indulgence.
Assistance as Sacred Preaching.
PLENARY INDULGENCE is granted to those who attend a Mission, hear some of the sermons and are present for the solemn close of the Mission. A partial indulgence is granted to those who assist with devotion and attention at the sacred preaching of the Word of God.
FIRST COMMUNION. PLENARY INDULGENCE is granted to those who receive Communion for the first time or to those who ASSIST at the sacred ceremonies of a First Communion.
First Mass of a Newly Ordained Priest. PLENARY INDULGENCE granted to the priest and to the faithful who devoutly assist at the same Mass.
"Prayer for Unity of the Church." Partial indulgence.
Monthly Recollection. Partial indulgence to those who take part in a monthly retreat.
"Eternal Rest." A partial indulgence only to the souls in purgatory. "Eternal rest grant to them, O Lord, and let the perpetual light shine upon them. May they rest in peace."
"May it Please you, O Lord." Partial indulgence. "May it please you, O Lord, to reward with eternal life all those who do good to us for your Name's sake. Amen."
RECITATION OF THE MARIAN ROSARY. (The following is verbatim.) "A PLENARY INDULGENCE is granted, if the Rosary is recited IN A CHURCH OR PUBLIC ORATORY OR IN A FAMILY GROUP, A RELIGIOUS COMMUNITY OR PIOUS ASSOCIATION; a partial indulgence is granted in other circumstances. "Now the Rosary is a certain formula of prayer, which is made up of fifteen decades of 'Hail Marys' with an 'Our Father' before each decade, and in which the recitation of each decade is accompanied by pious meditation on a particular mystery of our Redemption. "The name 'Rosary,' however, is commonly used in reference to only a third of the fifteen decades. "The gaining of the plenary indulgence is regulated by the following norms: "
The recitation of a third part only of the Rosary suffices; but the five decades must be recited continuously.
The vocal recitation MUST be accompanied by pious meditation on the mysteries. "
In public recitation the mysteries must be announced in the manner customary in the place; for private recitation, however, it suffices if the vocal recitation is accompanied by meditation on the mysteries. "
For those belonging to the Oriental rites, amongst whom this devotion is not practiced, the Patriarchs can determine some other prayers in honor of the Blessed Virgin Mary (for those of the Byzantine rite, for example, the Hymn 'Akathistos' or the Office 'Paraclisis'); to the prayers thus determined are accorded the same indulgences as for the Rosary."
Jubilees of Sacerdotal Ordination. A PLENARY INDULGENCE is granted to a priest on the 25th, 50th and 60th anniversaries of his ordination when he renews before God his resolve to faithfully fulfill the duties of his vocation. If the priest celebrates a jubilee Mass, the faithful who assist at it can acquire a Plenary Indulgence.
READING OF SACRED SCRIPTURE. While a partial indulgence is granted to those who read from Sacred Scripture with the veneration which the divine word is due, a PLENARY INDULGENCE is granted to those who read for at least one half an hour.
"Hail Holy Queen." (Roman Breviary.) Partial indulgence.
"Holy Mary, help the helpless." (Roman Breviary.) Partial indulgence.
"Holy Apostles Peter and Paul." (Roman Missal.) Partial indulgence.
Veneration of the Saints. Partial indulgence granted to those who on the feast of any Saint recite in his honor the oration of the Missal or any other approved by legitimate Authority.
Sign of the Cross. Partial indulgence.
A Visit to the Stational Churches of Rome. A partial indulgence is granted to those who on the day indicated in the Roman Missal devoutly visit the stational church in Rome named for that day' but if they also assist at the sacred functions celebrated in the morning or evening, a PLENARY INDULGENCE is granted.
"We fly to your Patronage." Partial indulgence.
Diocesan Synod. PLENARY INDULGENCE is granted to those who during the time of a diocesan Synod, devoutly visit the church in which it is being held and there recite one Our Father and the Creed.
"Down in Adoration Falling" (Tantum ergo) (Roman Breviary) PLENARY INDULGENCE when recited on Holy Thursday and the feast of Corpus Christi. Otherwise a partial indulgence is granted for recitation.
The Te Deum. PLENARY INDULGENCE when recited publicly on the last day of the year. Otherwise a partial indulgence is granted to those who recite the Te Deum in thanksgiving.
"Come, Holy Spirit, Creator Blest." PLENARY INDULGENCE if recited on the first of January or on the feast of the Pentecost. Otherwise, a partial indulgence is granted to those who recite it.
"Come, Holy Spirit" Come, Holy Spirit, fill the hearts of your faithful and enkindle in them the fire of your love. (Roman Missal) Partial indulgence.
EXERCISE OF THE WAY OF THE CROSS. PLENARY INDULGENCE. A Plenary indulgence is granted to those who piously make the Way of the Cross. The gaining of the indulgence is regulated by the following rules:
Must be done before stations of the cross legitimately erected.
14 stations are required. Although it is customary for the icons to represent pictures or images, 14 simple crosses will suffice.
The common practice consists of fourteen pious readings to which some vocal prayers are added.. However, nothing more is required than a pious meditation on the Passion and Death of the Lord, which need not be a particular consideration of the individual mysteries of the stations.
A movement from one station to the next is required. But if the stations are made publicly and it is not possible for everyone taking part to go from station to station, it suffices if at least the one conducting the exercise goes from station to station, the others remaining in their places.
Those who are "impeded" can gain the same indulgence if they spend at least one half and hour in pious reading and meditation on the Passion and Death of our Lord Jesus Christ.
For those belonging to the Oriental rites, amongst whom this pious exercise is not practiced, the respective Patriarchs can determine some other pious exercise in memory of the Passion and Death for the gaining of this indulgence.
"Visit, we beg you, O Lord." (Roman Breviary) Partial Indulgence.
Visit to the Parochial Church.
PLENARY INDULGENCE is granted to those who devoutly visit the parochial church either on its titular feast or on the 2nd of August when the indulgence of the "Portiuncula" occurs. In visiting the church IT IS REQUIRED that one Our Father and the Creed be recited. Both indulgences can be acquired either on the day designated above or on some other day designated by the Ordinary (bishop) for the benefit of the faithful. The same indulgences apply to the Cathedral church and, where there is one, to a Co-Cathedral church, even if they are not parochial churches; they apply to quasi-parochial churches also.
Visit to a Church or an Altar on the day of its consecration.
PLENARY INDULGENCE is granted to those who visit a church or an altar on the day itself of its consecration, and there recite on Our Father and the Creed.
Visit to a Church or Oratory on All Souls Day. PLENARY INDULGENCE. A plenary indulgence, applicable ONLY to the souls in purgatory, may be obtained by those who, on All Souls Day, piously visit a church, public oratory, or -for those entitled to use it, a semi public oratory. It may be acquired either on the day designated as All Souls Day or, with the consent of the bishop, on the preceding or following Sunday or the feast of All Saints. On visiting the church or oratory it is required that one Our Father and the Creed be recited.
Visit to a Church or Oratory of Religious on the Feast of the Holy Founder. A PLENARY INDULGENCE is granted to those who piously visit a church or oratory of a religious order on the feastday of its canonized founder, and there recite one Our Father and the Creed.
Pastoral Visitation. Partial indulgence to those who visit a church during the time that a pastoral visitation is being held. But a PLENARY INDULGENCE, to be gained only once during the visitation, is granted if during the time of the visitation they assist at a sacred function at which the Visitator presides.
Renewal of Baptismal Promises. A partial indulgence is granted to those who renew their baptismal promises according to any formula in use; but a PLENARY INDULGENCE is granted if this is done in celebration of the Paschal Vigil or on the anniversary of one's baptism.