“Reclining at table with his disciples, Jesus was deeply troubled and testified, «Amen, amen, I say to you, one of you will betray me.»
The disciples looked at one another, at a loss as to whom he meant.

One of his disciples, the one whom Jesus loved, was reclining at Jesus’ side.

So Simon Peter nodded to him to find out whom he meant.

He leaned back against Jesus’ chest and said to him, “Master, who is it?”

Jesus answered, “It is the one to whom I hand the morsel after I have dipped it.” So he dipped the morsel and (took it and) handed it to Judas, son of Simon the Iscariot.

After he took the morsel, Satan entered him. So Jesus said to him, “What you are going to do, do quickly.”

(Now) none of those reclining at table realized why he said this to him.

Some thought that since Judas kept the money bag, Jesus had told him, “Buy what we need for the feast,” or to give something to the poor.

So he took the morsel and left at once. And it was night.

When Judas had left them, Jesus said, “Now is the Son of Man glorified, and God is glorified in him.
(If God is glorified in him,) God will also glorify him in himself, and he will glorify him at once.

My children, I will be with you only a little while longer. You will look for me, and as I told the Jews, ‘Where I go you cannot come,’ so now I say it to you.

Simon Peter said to him, “Master, where are you going?” Jesus answered (him), “Where I am going, you cannot follow me now, though you will follow later.”

Peter said to him, “Master, why can’t I follow you now? I will lay down my life for you.”

Jesus answered, “Will you lay down your life for me? Amen, amen, I say to you, the cock will not crow before you deny me three times.” -John 13:21-33.36-38.


St Lucy Filippini

St. Lucy Filippini

Lucy Filippini was born on January 13, 1672 in Corneto-Tarquinia – a city that existed centuries before Rome was built. She had not yet reached her first birthday when her mother died and was buried in the Church of San Marco. Her father, whom she loved dearly, also died six years later and was buried in the Church of Santa Margherita in Corneto.

Now orphaned, Lucy went to live with her aunt and uncle. As a child Lucy would prepare small altars and pray devoutly. It was soon clear that she possessed a precocious intelligence, an inclination toward the spiritual life, and a modesty that was truly angelic.

Her vision was set on God. Notwithstanding her aristocratic upbringing, she always conducted herself with modesty and its practice.

At times Lucy would seek for a serene atmosphere in the nearby Benedictine Nuns’ Monastery of Santa Lucia where the daughters of the nobility were educated. Lucy visited frequently, drawn there by her desire to be among those whose lives and goodness she admired. It was here that she received her First Communion.

Here, too, Lucy received the spiritual nourishment of which she never had enough and listened attentively to the explanations of the divine mysteries. The grace she felt can be understood from the joy and enthusiasm expressed later as she led and instructed others.

Desirous of penetrating the innermost meaning of the truths brought by Christ to mankind, she showed in her speech and her understanding a wisdom beyond her years. She spoke with much fervor, and her words of compassion and love brought tears to the eyes of her companions. They were a prelude to Lucy’s future mission.

When Cardinal Mark Anthony Barbarigo made his first pastoral visit to Corneto, he made a lasting impression on Lucy and she followed him to Montefiascone. Entrusting herself to the Cardinal’s guidance, Lucy was eager to leave behind all worldly things. Lucy had a special devotion to Our Lady, her spiritual mother, and throughout her life her deep love for Mary and her faith sustained her when Cardinal Barbarigo’s plans were to be implemented in his dioceses.

He had envisioned her as a key factor to bring about a rebirth of Christian living. He had already begun by establishing a seminary where young priests might study and train for the ministry of the Word.

The next step was to develop a Christian conscience and encourage the practice of virtue in the home; this he resolved to do by opening schools for young ladies, particularly the children of the poor, in whom he saw hope for the future.

Lucy would head the schools they founded to promote the dignity of womanhood and help influence a healthy family life. Together they looked ahead to fulfilling their generous, ardent and profound mission of faith and charity. In 1692, teachers were trained to staff the rapidly expanding schools.

The young ladies of Montefuscione were taught domestic arts, weaving, embroidering, reading, and Christian doctrine. Twelve years later the Cardinal devised a set of rules to guide Lucy and her followers in the religious life.

Fifty-two schools were established during Lucy’s lifetime.

As the Community grew, it attracted the attention of Pope Clement XI who, in 1707, called Lucy to Rome to start schools, which he placed under his special protection. Here she completed the work of founding the schools.

To complement the work of the schools, Lucy and her Teachers conducted classes and conferences for women, who were strengthened in their faith as they took part in prayer, meditation, and good works.

Her focus for the social apostolate was to encourage her Teachers to minister to the needs of the poor and the sick. Her method of teaching attracted widespread attention.

History records that Saint Paul of the Cross was ‘pleased to discover, even in the most humble villages, small and fervent centers of spiritual renewal where…the Religious Teachers kept alive the flame of faith, a wholesome fear of God, and an appreciation of educated life.’

Lucy’s spiritual and educational adventure resulted in countless conversions through the gift of grace.

The social apostolate was an extension of the classroom.

She testified that the young ladies were the coordinating element that underlies family life: ‘Having learned in school those things that were necessary, they repeat them to parents and relatives at home and thus become so many young teachers.’

Lucy died at sixty years of age, March 25, 1732, on Feast of the Annunciation For three centuries the example of Christian womanhood that marked the lives of her Teachers and students was recognized by Holy Mother Church.

In 1930, Lucy Filippini’s saintly life was adequately acknowledged. Not only was she officially declared a Saint of the Church, but she was given the last available niche in the Basilica of Saint Peter in Rome.

The Institute, which bears the name of Lucy Filippini, owes its birth to the solicitous good shepherd who loved schools and to the holy teacher who committed her entire life to the educative-apostolic mission.

This mission initiated by the Cardinal and Lucy 300 years ago, continues today through the schools and the Religious Family to which they gave life.

Its mission has spread beyond Italy into Europe, the United States of American Brazil, Ethiopia and India.



A friend asked me this same question…so…here we go….

You don't hear about indulgences anymore, at least not in Catholic circles. If it could be said that at one time they were over emphasized, it's surely true that today they're under-emphasized. Many Catholic simply don't know what indulgences are, and they're at a loss to explain the Church's position on indulgences when challenged by fundamentalists.

And fundamentalists do bring up indulgences, perhaps because they know even less about them than the average, poorly-informed Catholic.

There is surely no better place to turn than to the Enchiridion of Indulgences. "Enchiridion" means "handbook," and the Enchiridion of Indulgences is the Church's official handbook on what acts and prayers carry indulgences and what indulgences actually are.

An indulgences is defined as "the remission before God of the temporal punishment due for sins already forgiven as far as their guilt is concerned." The first thing to note is that forgiveness of a sin is separate from punishment for the sin. Through sacramental confession we obtain forgiveness, but we aren't let off the hook as far as punishment goes.

Indulgences are two kinds: partial and plenary. A partial indulgences removes part of the temporal punishment due for sins. A plenary indulgence removes all of it. This punishment may come either in this life, in the form of various sufferings, or in the next life, in purgatory. What we don't get rid of here we suffer there.

If you uncover a holy card or prayer book, you'll notice pious acts or recitation of prayers might carry an indication of time, such as "300 days or "two years." Most fundamentalists, and even many Catholics, think such phrases refer to how much "time off for good behavior" you'd get in purgatory. If you perform a pious act labeled as "300 days' partial indulgence," then you'd spend 300 fewer days in purgatory.

It's easy to see how misinformed Catholics might scurry around for years, toting up indulgences, keeping a little register in which they add up the days. "Let's see, last year's tally comes to one thousand three hundred twelve years, give or take a week or so, and my lifetime tally is now past the twenty thousand mark. I can cancel out a lot of sinning with this!"

Or so some people might think. Well, there are no days or years in purgatory– or in heaven or hell, for that matter — and the indication of days or years attached to partial indulgences never meant you'd get that much time off in purgatory.

What it means was that you'd bet a partial indulgence commensurate with what the early Christians got for doing penances for a certain length of time. But there has never been any way for us to measure how much "good time" that represents. All the Church could say, and all it ever did say, was that your temporal punishment would be reduced — as God saw fit.

Since some Catholics were confused by the designation of days and years attached to partial indulgences, and since nearly all Protestants got a wrong idea of what those numbers meant, the rules for indulgences were modified in 1967, and now "the grant of a partial indulgence is designated only with the words "partial indulgence," without any determination of days or years," according to the Enchiridion.

To receive a partial indulgence, you have to recite the prayer or do the act of charity assigned. You have to be in the state of grace at least by the completion of the prescribed work. The rule says" at the completion" because often part of the prescribed work is going to confession, and you might not be in the state of grace before you do that. The other thing required is having a general intention to gain the indulgence. If you perform the required act but don't want to gain the indulgence, obviously you won't gain it.

The requirements for a plenary indulgence are tougher than for a partial. After all, a plenary indulgence remove all the temporal punishment due for the sins committed up to that time.

(If you sin later, of course, the temporal punishment connected with the new sins isn't covered by the earlier plenary indulgence, but, at least the punishment for the old sins isn't revived.)

"To acquire a plenary indulgence," says the Enchiridion, "it is necessary to perform the work to which the indulgence is attached and to fulfill the following three conditions: sacramental confession, Eucharistic Communion, and prayer for the intention of the Sovereign Pontiff. It is further required that all attachment to sin, even venial sin, be absent."

The greatest hurdle is the last. Making a good confession is not particularly difficult, and going to Communion and praying for the Pope's intentions are easier still. It's being free from all attachment to sin that's hard and it's quite possible that even evi-dently good people, who seek plenary indulgences regularly, never, in their whole lives, obtain one, because they are unwilling to relinquish their favorite little sins.

There is an account of St. Philip Neri, who died in 1595, preaching a jubilee indulgence in a crowed church. A revelation was given to him that only two people in the church were actually getting it, an old char-woman and the saint himself. Not exactly encouraging, huh? But don't worry. If you aren't perfectly disposed and can't get the plenary indulgence. you'll at least come away with a partial.

It should be pointed out that the first three conditions may be fulfilled several days before or after doing the prescribed work, through receiving Communion and praying for the Pope are usually done the same day the work is performed.

By the way, the standard prayers for the Pope are one Our Father and one Creed, though you're at liberty to substitute other prayers.

The bulk of the Enchiridion is a listing of indulgenced prayers and acts. First come three "general grants."

The first says "a partial indulgence is granted to the faithful who, in the performance of their duties and in bearing the trials of life, raise their mind with humble confidence to God, adding — even if only mentally– some pious invocation." It is noted that this grant "is intended to serve as an incentive to the faithful to practice the commandment of Christ that `they must always pray and not lose heart'" (Luke 18:1)

The second general grant is this: "A partial indulgence is granted to the faithful who, in a spirit of faith and mercy, give of themselves or of their goods to serve their brothers in need." This grant "is intended to serve as an incentive to the faithful to perform more frequent acts of charity and mercy," as Christ commanded (John 13:15, Acts 10:38).

The third general grant provides that "a partial indulgence is granted to the faithful who, in a spirit of penance, voluntarily deprive them-selves of what is licit and pleasing to them." This provision is meant "to move the faithful to bridle their passions and thus to bring to their bodies into subjection and to conform themselves to Christ in his poverty and suffering" (Matt 8:20, Matt 16:24).

After the discussion of the general grants comes a listing of miscellaneous prayers and acts to which indulgences are attached. This list is much shorter than in former years, the Church having decided to limit indulgences to the most important works.

There is no room or need to mention all the pious acts which are indulgenced, but it's worth noting that a plenary indulgence is given for the recitation of the rosary in a church or family group (and not just the recitation, of course, but the fulfilling of the usual conditions for a plenary indulgence).

Likewise, first communicants and those who "assist at the sacred ceremonies of a First Communion — for example, the parents — can receive a plenary indulgence. And the same reward is given to those who, "with the veneration due the divine word, make a spiritual reading from Sacred Scripture" for at least half an hour. Even making the Sign of the Cross has a partial indulgence attached to it.

This list is a convenient compilation of all the ways to obtain a plenary indulgence. Note that in addition to the described work, obtaining a plenary indulgence also has the following conditions (see Norms which are summarized below):

Sacramental confession. A single sacramental confession suffices for gaining several plenary indulgences; but Communion must be received and prayer for the intention of the Sovereign Pontiff must be recited for the gaining of each plenary indulgence.
Eucharistic Communion.

Prayer for the intention of the Sovereign Pontiff. The condition of praying for the intention of the Sovereign Pontiff is fully satisfied by reciting one Our Father and one Hail Mary; nevertheless, each one is free to recite any other prayer according to his piety and devotion.

It is further required that all attachment to sin, even venial sin, be absent. If the latter disposition is in any way less than perfect or if the prescribed three conditions are not fulfilled, the indulgence will be partial only, saving the provisions given in Norms 34 and 35.
Obtainable any time any place

Reading of Sacred Scripture
Recitation of the Marian Rosary (Rosarii marialis recitatio)
Exercise of the Way of the Cross
Adoration of the Most Blessed Sacrament
Obtainable on special occasions

Papal Blessing – even by radio
Closing Mass of a Eucharistic Congress
During a Diocesan Synod
During a Pastoral Visitation
Obtainable on special days

1st January
Each Friday of Lent and Passiontide after communion
Holy Thursday
Good Friday
Paschal Vigil
Feast of Pentecost [26 May in 1996]
Feast of Corpus Christi – 2nd Thursday after Pentecost
Feast of the Most Sacred Heart of Jesus – 3rd Friday after Pentecost
Feast of the Holy Apostles Peter and Paul – 29 June
"Portiuncula" – 2 August
November 1-8

All Souls Day – November 2

Last Day of the Year

Visit to a Church or Oratory of Religious on the Feast of the Holy Founder

Titular Feast of the Parochial Church

Visit to a Church or an Altar on the day of its consecration

Obtainable on special days at special places

Visit to the Patriarchal Basilicas in Rome
Visit to the Stational Churches of Rome
Obtainable on special occasions in one's life

First Communion
Attending a mission
Spiritual Exercises
First Mass of newly-ordained Priests
Jubilees of Sacerdotal Ordination
The Moment of Death


N.1. An indulgence is the remission before God of the temporal punishment due sins already forgiven as far as their guilt is concerned, which the follower of Christ with the proper dispositions and under certain determined conditions acquires through the intervention of the Church which, as minister of the Redemption, authoritatively dispenses and applies the treasury of the satisfaction won by Christ and the saints.

N.2. And indulgence is partial or plenary according as it removes either part or all of the temporal punishment due sin.

N.3. Partial as well as plenary indulgences can always be applied to the dead by way of suffrage.

N.4. A partial indulgence will henceforth be designated only with the words "partial indulgence" without any determination of days or years.

N.5. The faithful who at least with a contrite heart perform an action to which a partial indulgence is attached obtain, in addition to the remission of temporal punishment acquired by the action itself, an equal remission of punishment through the intervention of the Church.

N.6. A plenary indulgence can be acquired only once a day, except for the provisions contained in No. 18 for those who are on the point of death. A partial indulgence can be acquired more than once a day, unless there is an explicit indication to the contrary.

N.7. To acquire a plenary indulgence it is necessary to perform the work to which the indulgence is attached and to fulfill three conditions: sacramental confession, Eucharistic Communion and prayer for the intentions of the Supreme Pontiff. It is further required that all attachment to sin, even to venial sin, be absent. If this disposition is in any way less than complete, or if the prescribed three conditions are not fulfilled, the indulgence will be only partial, except for the provisions contained in No. 11 for those who are "impeded."

N.8. The three conditions may be fulfilled several days before or after the performance of the prescribed work; nevertheless it is fitting that Communion be received and the prayers for the intentions of the Supreme Pontiff be said the same day the work is performed.

N.9. A single sacramental confession suffices for gaining several plenary indulgences, but Communion must be received and prayers for the Supreme Pontiff's intentions recited for the gaining of each plenary indulgence.

N.10. The condition of praying for the Supreme Pontiff's intentions is fully satisfied by reciting one Our Father and one Hail Mary; nevertheless the individual faithful are free to recite any other prayer according to their own piety and devotion toward the Supreme Pontiff.

N.11. While there is no change in the faculty granted by canon 935 of the Code of Canon Law to confessors to commute for those who are "impeded" either the prescribed work itself or the required conditions [for the acquisition of indulgences], local Ordinaries can grant to the faithful over whom they exercise authority in accordance with the law, and who live in places where it is impossible or at least very difficult for them to receive the sacraments of confession and Communion, permission to acquire a plenary indulgence without confession and Communion provided they are sorry for their sins and have the intention of receiving these sacraments as soon as possible.

N.12. The division of indulgences into "personal," "real' and "local" is abolished so as to make it clearer that indulgences are attached to the actions of the faithful even though at times they may be linked with some object or place.

N.13. The "Enchridion of Indulgences" is to be revised with a view to attaching indulgences only to the most important prayers and works of piety, charity and penance.

N.14. The list and summaries of indulgences special to religious orders, congregations, societies of those living in community without vows, secular institutes and the pious associations of faithful are to be revised as soon as possible in such a way that plenary indulgences may be acquired only on particular days established by the Holy See acting on the recommendation of the Superior General, or in the case of pious associations, of the local Ordinary.

N.15. A plenary indulgence applicable only to the dead can be acquired in all churches and public oratories — and in semipublic oratories by those who have the right to use them –on November 2. In addition, a plenary indulgence can be acquired twice a year in parish churches; on the feast of the church's titular saint and on August 2, when the "Portiuncula" occurs, or on some other more opportune day determined by the Ordinary. All the indulgences mentioned above can be acquired either on the days established or–with the consent of the Ordinary–on the preceding or the following Sunday. Other indulgences attached to churches and oratories are to be revised as soon as possible.

N.16. The work prescribed for acquiring a plenary indulgence connected with a church or oratory consists in a devout visit and the recitation of one Our Father and the Creed.

N.17. The faithful who use with devotion an "object of piety" (crucifix, cross, rosary, scapular or medal) properly blessed by any priest, can acquire a partial indulgence. But if this "object of piety" is blessed by the Supreme Pontiff or any bishop, the faithful who use it devoutly can also acquire a plenary indulgence on the feast of the holy Apostles Peter and Paul, provided they also make a profession of faith using any legitimate formula.

N.18. 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 attendant plenary indulgence (according to canon 468, sec.2 of the Code of Canon Law) Holy Mother Church nevertheless grants a plenary indulgence to be acquired at the point of death (in articulo mortis), provided they are properly disposed and have been in the habit of reciting some prayers during their lifetime. To use a crucifix or cross in connection with the acquisition of this plenary indulgence is a laudable practice. This 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.

N.19. The norms established regarding plenary indulgences, particularly those referred to in N.6, apply also to what up to now have been known as the "toties quoties" ["as often as"] plenary indulgences.

N.20. Holy Mother Church, extremely solicitous for the faithful departed, has decided that suffrages be applied to them to the widest possible extent at any Sacrifice of the Mass whatsoever, abolishing all special privileges in this regard.

Transitional Norms
These new norms regulating the acquisition of indulgences will become valid three months from the date of publication of this constitution in the Acta Apostolicae Sedis.

Indulgences attached to the use of "objects of piety" which are not mentioned above cease three months after the date of publication of this constitution in the Acta Apostolicae Sedis.

The revisions mentioned in N.14 and N.15 must be submitted to the Sacred Apostolic Penitentiary within a year. Two years after the date of this constitution, indulgences which have not been confirmed will become null and void.

We will that these statutes and prescriptions of ours be established now and remain in force for the future notwithstanding, if it is necessary so to state, the Apostolic Constitutions and Directives published by our Predecessors or any other prescriptions even if they might be worthy of special mention or should required particular repeal.

Given at Rome at St. Peter's on January 1, the octave of the Nativity of our Lord Jesus Christ, 1967, the fourth year of Our Pontificate.