Xl. Of The Minister Of The Sacrament Of Penance, And Of The Power Of The Keys: Of Absolution; Of Indulgences; Of The Com
XL. OF THE MINISTER OF THE SACRAMENT OF PENANCE, AND OF THE POWER OF THE KEYS: OF ABSOLUTION; OF INDULGENCES; OF THE COMMUNION OF SAINTS; AND OF EXCOMMUNICATION
(A)
What is meant by the power of the keys?
It is nothing more than that power which opens the gate of heaven by removing an obstacle which prevents entrance thereto, namely sin and the punishment due to sin (XVII. 1).
Where is this power?
First of all it is in the Holy Trinity as in its primary source; then in the sacred humanity of Jesus Christ, by the merit of whose Passion the twofold obstacle above mentioned was removed, and which also by its own power removes this obstacle; also because the efficacy of the Passion of Jesus Christ lives in the sacraments, which are channels, as it were, of His grace by which men participate in all its merits. It follows then that the ministers of the Church, who are the dispensers of the sacraments, have also the power of the keys which they have received from Christ Himself (XVII. 1).
(B)
In what way is the power of the keys exercised in the sacrament of Penance?
It is exercised by the act of the priest judging the state or the dispositions of the sinner, and in giving him absolution and a penance; or in refusing him this absolution (XVII. 2).
Is it at the moment that the priest gives absolution, and is it by virtue of this absolution that the effect of this sacrament is produced, namely the remission of sins?
Yes; and without this absolution there would be no sacrament, nor would there be deliverance from sin (X. 1, 2; XVIII. 1).
Have priests only the power of the keys?
Only priests validly ordained according to the rite of the Catholic Church have this power (XIX. 3).
Is it sufficient for a priest to be validly ordained in order to have this power of the keys over any baptized person who wishes to receive the sacrament of Penance?
No; it is also necessary for him to be approved by the Church in order to hear confessions, and also that the person who desires the sacrament of Penance be under his jurisdiction (XX. 1-3).
Has every priest who has the power, and whose duty it is to hear confession in a certain place, the right to absolve all who present themselves before him?
Yes, unless these persons accuse themselves of sins that are reserved to a higher power; and of this he himself judges in hearing the confession of those that present themselves.
(C)
Is there in the Church, attaching to the power of the keys, a power which frees man from the penalties due to sin, other than by sacramental absolution and the imposition of a Penance?
Yes; and it is the power of the indulgence (XXV. 1).
In what does this power consist?
It consists in this, that the Church from the infinite and inexhaustible treasures of the merits of Jesus Christ, of our Blessed Lady, and of the saints, can take, in satisfaction for sin, what corresponds in all or in part to the satisfaction which the sinner owes to the justice of God in this or in the next world. The power also extends to this, that an indulgence can be applied to certain particular individuals, and by the effect of this application they are freed from their debt towards the justice of God (XXV. 1).
What is required in order to make this application?
Three things are necessary: he who makes this application must have the authority to do so; there must be a state of grace in him to whom the application is made; and a motive of piety which is the reason for making the application, that is, something that refers to God's honour or to the welfare of the Church, as pious practices, works of zeal or of the apostolate, almsgiving, and the rest (XXV. 2).
These works which are the motive or the reason of the indulgence, are they the price thereof?
In no wise, for an indulgence is not the remission of a penalty which can be bought (XXV. 2).
Is it only those who fulfil the conditions above mentioned who benefit by the indulgence?
They may themselves give this benefit to another, by gaining the indulgence for this other; for instance an indulgence may be gained for the benefit of the souls in purgatory when he who concedes the indulgence gives such faculty (XVII. 3, Obj. 2 Code, Canon 930).
(D)
Who can thus concede indulgences?
He alone has the power to concede indulgences to whom the treasures of the merits of Christ and the saints are confided, by reason of the power he has received of binding or loosing those who belong to the mystical Body of Jesus Christ on earth, that is to say the Sovereign Pontiff. But also bishops may grant certain indulgences, according as is determined by the Sovereign Pontiff, to those who come under their jurisdiction (XXVII. 1-3).
What follows from so marvellous a power existing in the Catholic Church, and in it alone, by reason of the supreme authority of the Sovereign Pontiff?
From this marvellous power, joined as it is to the power of the keys in the sacrament of Penance, and in a general way in all that touches the communication in the merits of Jesus Christ, it follows that there can be no greater blessedness for man on earth than to be incorporated, by Baptism, in the Catholic Church, and to have the power of participating in all the rights and privileges which Baptism confers. He is thereby in perfect communion with all its members and with its head, the Roman Pontiff to whose care are confided all the treasures of those spiritual goods that can be distributed among men.
(E)
Can it happen that one who is incorporated into the Catholic Church by Baptism does not participate in the privileges that Baptism confers?
Yes, it is the case of those who have fallen under the censures of the Church; and the worst of all is excommunication (XXI. 1, 2).
Are heretics and schismatics excommunicated?
Yes; they have no part in the communion of saints.
It is then only Catholics subject to the Roman Pontiff and not branded with censure who can fully enjoy the privileges of the Church?
Yes; and in order to participate in the privilege of indulgences they must be by grace and charity in the communion of saints.
(F)
What precisely is the communion of saints?
It is that union among the members of the mystical Body of Jesus Christ, who are yet on earth, or who are in purgatory, or who are in heaven, whereby without ceasing they communicate with each other by reason of eternal happiness which one day will be common to all in heaven.