BLESSING. – In its liturgical sense, it is a rite performed by a sacred minister, by which, through the invocation of the name of God, a good is conferred or requested. According to a definition by St. Ambrose (De Patriarchis, II, 6), a blessing is: *sanctificatio et gratiarum votiva collatio*.
I. NATURE OF THE BLESSING
The essential elements of a blessing are: the minister who blesses, the matter which is the object of the blessing, and the form, that is, the words used in blessing. The rite may consist of a simple sign of the cross, with or without the recitation of certain deprecatory formulas, the sprinkling of holy water, or the anointing with holy oils. The blessing belongs to that class of rites known as sacramentals (v.).In Holy Scripture, we find blessings from God (Gen. 1:22-28), from kings (ibid., 14:19), from patriarchs, and from parents (ibid., 9:26). In the Gospel, we read of Jesus’ blessings over food, over His disciples, and over children (Mt. 14:19; Lk. 24:50; Mk. 10:16). The Apostles followed the example of Jesus. A formula of blessing used by St. Paul at the end of 2 Cor. has passed into the Eastern liturgy and is found in the *Constitutiones Apostolorum* (VIII, 12, 4). In the Church, rites and formulas of blessing developed in worship and outside of it from the 1st century onward. The prayers of blessing, from very ancient times, were accompanied by the sign of the cross. Thus, in the writings of the Fathers of the early centuries, mention is made of blessings given by bishops and priests to persons and things; similarly, in the canons of a Council of Carthage in 255, the blessing of water for Baptism is prescribed, and it is repeated that blessing is one of the duties of the priest. In the Middle Ages, the formulary of blessings increased, especially in the Franco-Roman liturgy, which more or less reflects the theological, liturgical, and linguistic erudition of the authors. They are largely preserved in sacramentaries, particularly the Gelasian and Gregorian. Of special value for liturgical history are the *Benedictiones episcopales veterogallicanae*, which from the 5th-6th centuries were given during Mass between the Our Father and Communion. The great number of these formulas is one of the most abundant and valuable sources of the Middle Ages for the knowledge of the cult and culture of various countries. Their use also entered the Romano-Carolingian liturgy, as it had from ancient times in the Eastern liturgies of St. Gregory, St. Cyril, St. Basil, etc., and was retained until shortly before the reform of the Roman Pontifical under Leo X. Pius V, although some dioceses, e.g., Autun, still preserve II. For these blessings in the Middle Ages, a special book was often used, the *Benedictional* (v.). In general, even the most ancient liturgical books contain formulas of blessing for the most varied circumstances.
The oldest formularies are found in the *Constitutiones Apostolorum* and, already collected, in the Sacramentary of St. Serapion. An ancient blessing for the door of a house is contained in a papyrus published in *PO* 1840.
At the end of the Middle Ages, shortcomings arose in the compilation of various formularies, such as an abundance or lack of theological orthodoxy and literary taste, legendary or magical ideas, etc. A reform became possible only after the invention of printing, when the various texts became more easily accessible, and thus their selection was facilitated. An initial attempt was the reform imposed on 9 July 1548 by Emperor Charles V. More effective and universal, however, was the one achieved with the official edition of the Ritual by Paul V in 1614.
II. MINISTER OF THE BLESSING
The legitimate minister of a blessing is a cleric who has received the power and to whom the competent ecclesiastical authority has not forbidden its exercise (CIC, can. 1146).Thus, laymen, such as catechists, and all women, even abbesses, are excluded. However, not every priest may impart all blessings, because some are reserved to the Pope, others to the bishop, the parish priest, religious, or others (CIC, can. 1147, §2). A blessing given contrary to this norm is illicit but valid, unless the Holy See has otherwise disposed (can. 1147, §3). Blessings are invalid if the formula prescribed by the Church is not used (can. 1148, §2).
In addition to the formula, the minister of the blessing must be vested at least in a surplice and stole of the prescribed color, and the rubrics accompanying the formularies must be faithfully observed.
III. SUBJECT OF THE BLESSING
The subjects of blessings are persons and things. It should be noted that, although blessings are primarily intended for Catholics, they may also be given to catechumens and even to non-Catholics (provided the Church does not explicitly forbid it), to obtain for them the light of faith or, together with it, bodily health (can. 1149).IV. EFFECTS OF THE BLESSING
In this regard, blessings may be divided into constitutive and invocative. 1) Constitutive blessings impress upon a person or thing a kind of sacred character, removing them from purely profane use and dedicating them in one way or another to divine worship (e.g., the blessing of a church, an oratory, sacred vessels). 2) Invocative blessings ask God for a particular spiritual or temporal good (e.g., the blessing of a table, fields, marriages, machines). Blessings derive their efficacy from the prayers of the Church; constitutive blessings infallibly obtain their effect, while for invocative blessings, especially when temporal goods are concerned, the effect is dependent on the dispositions of the subject and the order of divine Providence.V. BLESSINGS GIVEN BY THE POPE
These are called apostolic blessings, because liturgy and the Christian people reserved the title of "apostle" to St. Peter and his successors. The Popes impart their blessing with the first three fingers of the right hand extended (a symbol of the three Persons of the Holy Trinity) and the other two folded. Apostolic blessings are of various kinds:1. Ordinary or common blessings
Those given in private form, at the end of Papal Chapels, liturgical functions, or after an audience; or in the opening or closing of Papal documents addressed to clergy or laity, with the words: *salutem et apostolicam benedictionem*.2. *Urbi et Orbi* blessing. – The solemn blessing that the Pope imparts, extending it to the entire world, on certain occasions, e.g., the day of his election, coronation, or after the most solemn pontifical functions, from the external loggia of St. Peter’s Basilica or other Roman basilicas. Until 1870, the Popes imparted this blessing four times a year: on Holy Thursday and Easter from the loggia of St. Peter’s; on Ascension from the loggia of St. John Lateran; and on the Assumption from the loggia of St. Mary Major. Leo XIII, Pius X, and Benedict XV, in protest against the situation created for the Holy See by the capture of Rome, gave it only within St. Peter’s Basilica; Pius XI restored the custom, which had been interrupted for over 60 years, on the occasion of the Holy Year 1933–34 (cf. *La Civiltà Cattolica*, 1933, II, pp. 293–95). Generally, a plenary indulgence is attached to it, *servatis servandis*. By decree of 15 June 1939, this indulgence may also be gained, under the usual conditions, by those who receive it via radio transmission (AAS, 31 [1939], p. 277).
3. Papal blessing
This is the blessing that bishops and priests may impart in the name of the Pope and by his delegation. It carries a plenary indulgence both for the one who gives it (S. Congreg. of Indulgences, 20 May 1896) and for those present, provided they are confessed and have received Communion. According to can. 914, amplified by a decree of the S. Penitenzieria (20 July 1942), bishops may impart it three times a year: on Easter Sunday and two other days of their choice; abbots, prelates *nullius*, vicars, and apostolic prefects may do so twice a year, on solemn days; religious (can.
Blessing
4. Apostolic blessing on special occasions
This is obtained on the occasion of congresses, marriages, etc., by applying to the Vatican Secretariat of State.5. Apostolic blessing in articulo mortis
This is the blessing given to a sick person in danger of death, even if not imminent, together with a plenary indulgence. According to canon 468, parish priests or any priest assisting the dying have the power to impart II. The indulgence, by the will of the Church, is valid for the instant of death and cannot therefore be repeated during the same illness. The Popes are accustomed to apply this blessing to crucifixes and other pious objects.VI. BLESSING IMPARTED BY THE BISHOP
1) The bishop, as shepherd, has the duty of blessing his flock, which he usually does solemnly during or at the end of a pontifical Mass, announcing a partial indulgence and preceding it with a formula of absolution. He likewise does so at the end of a pontifical assistance at Mass or other official functions he has celebrated or to which he has assisted. 2) The Pontifical contains, moreover, a whole series of blessings reserved to the ordinary; the principal ones are: the blessing of an abbot or abbess, of a king or queen, of virgins, of the first stone of a church, of sacred vessels and vestments, of the tabernacle, and of bells. The blessing of the holy oils is included in the ceremonies of Holy Thursday. 3) In the appendix of the Ritual, there are other blessings reserved to the ordinary, which he may delegate to others.VII. BLESSINGS GIVEN BY THE PRIEST
6. Blessings of persons
Besides the blessing imparted at the end of Mass, the Ritual contains for the use of priests: a) the blessing for children, that they may grow in age, wisdom, and grace, and always be pleasing to God; for children, whether alone or in groups; b) for the sick, with different formulas for children and adults; c) for pilgrims, for their journey of departure and return, and in case they should fall ill; d) for mothers, both when they are in danger at the moment of childbirth and after delivery. Under the Mosaic law, a woman who had given birth was subject to a legal impurity that prevented her from entering the temple (Lev. 12:2-4) for a period of 40 days if the child was a male, and 80 days if it was a female; after which time she had to present herself to the priest and perform the rite of “purification.” In Christianity, there is no longer any mention of legal impurities; everything is joy and thanksgiving and a wish for the new creature. The Ritual strongly recommends this more praiseworthy usage. The blessing may be imparted to every woman who has become a mother in lawful wedlock (S. Congregation of the Council, June 18, 1859), even if the child had died without Baptism.7. Blessings of things
Of the numerous blessings of things, the principal ones concern: a) the table, before and after meals; b) houses: blessing of a new house, of all houses on Holy Saturday and during and outside of Easter time; of the nuptial chamber; of schools, libraries, and archives; c) the countryside: blessing of fields, vineyards, seeds, pomegranates, fruits, and in general all edible things; d) animals: blessing of the stable, of draft and farm animals, of bees, silkworms, etc.; with deprecatory formulas against harmful animals (mice, moles, caterpillars, locusts, etc.); e) means of transportation: railways, train cars, ships, airplanes; f) modern inventions: power plants and telephone exchanges, printing houses, cinematographs, mountaineering equipment; g) the blessings of ashes (Ash Wednesday); of palms (Sunday before Easter); of candles (Feast of the Purification).All this shows how the Church does not restrict her interest to persons or things that belong to or relate in some way to divine worship, but embraces all and everything; she desires to envelop human life as in an atmosphere of blessings, of the supernatural, of thought and recourse to God. Thus she recalls the word of Paul to the Corinthians: “All things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours, and you are Christ’s, and Christ is God’s” (1 Cor. 3:22).
VIII. BLESSINGS GIVEN BY CLERICS WHO ARE NOT PRIESTS
The deacon and the reader receive in their ordination the power to bless; but its exercise is limited by canon law (can. 1147, §4). The deacon may bless the paschal candle during the service of Holy Saturday, and, with the bishop’s permission, perform the rite of burial, not excluding the blessing of the tomb. The reader may bless bread and all new fruits (cf. A. Vermeersch-J. Creusen, *Epitome Iuris Canon.*, II, 6th ed., Malines 1940, n. 465).IX. BLESSINGS RESERVED TO RELIGIOUS
Some blessings are reserved to certain religious orders: the blessing of the Way of the Cross to the Friars Minor; of rosaries and chaplets to the Dominicans; to the Carmelites, Theatines, Trinitarians, Passionists, Servites, etc., the blessing of their respective scapulars; to the Benedictines, the blessing of medals of St. Benedict.X. BLESSINGS GIVEN BY LAITY
No layperson, as has been seen, can give any blessing in the name of the Church. Therefore, the blessing of parents, of an abbess, however beautiful and even moving an act or prayer it may be, is not a Church blessing but a private one.XI. PRAYER OF BLESSING
A brief formula of praise and thanksgiving to God (Heb. *bērākhāḥ*) among the ancient and modern Jews, which begins with the verb “to bless”:“Blessed be the Lord” (*Bārūkhāḥ fāhweh*; cf. Gen. 24:27; Ex. 18:10); “Blessed art Thou, O Lord” (*Bārūkhāḥ 'attāḥ fāhweh*; cf. 1 Chron. 29:10; Ps. 118:12). The use of blessings in the liturgical service, called by the Mishnah the “order” (= rite) of blessings (*sedher bērākhōth*), as well as in private life, is very frequent among the Jews.
The first tractate of the Mishnah, which bears the name *Bērākhōth* (v.), prescribes, among other things, that each person should bless the Lord not only before and after meals, but at the sight of the wonders and phenomena of nature, in the use of a new thing, in receiving good or bad news, and in general in both good and evil (Bērākhōth 6:9). Therefore Rabbi Meir used to say (Menaḥot 43b) that every Israelite is obliged to recite a hundred blessings each day. In the form fixed by rabbinic tradition, the blessings begin: “Blessed art Thou, O Lord our God, King of the universe.” Examples: for bread: “Blessed art Thou... who bringest forth bread from the earth”; for wine: “Blessed art Thou... who createst the fruit of the vine”; for comets, earthquakes, lightning, thunder, and winds: “Blessed art Thou... whose strength and power fill the world”; for mountains, seas, rivers, and desert: “Blessed art Thou... who hast made the works of creation”; for good news: “Blessed art Thou... who art good and beneficent”; for bad news: “Blessed art Thou... righteous Judge.”
In the New Testament, mention is made in several places of the blessing before food with the verbs εὐλογεῖν ("to bless") and εὐχαριστεῖν ("to give thanks"). Thus in the two accounts of the multiplication of the loaves (Mt. 14:19; 15:36), in the Eucharistic Supper (Mt. 26:26-27), in the Emmaus meal (Lk. 24:30), and elsewhere (Acts 27:35; Rom. 14:6).
The Apostle Paul exhorts the faithful to perform every action to the glory of God (1 Cor. 10:31) and to give thanks in all things (Col. 3:17; 1 Thess. 5:18). The Apostle’s words find their widest application in public and private Christian prayer, which devotes so much attention to praise and thanksgiving to God. To see God in all things, drawing from everything a motive to rise to Him, to praise, thank, and love Him (v. GIACULATORIE), greatly aids in the sanctification of souls and is highly recommended by Christian ascetical teaching.
XII. GESTURE OF BLESSING — The gesture that, according to ancient Christian thought, was to accompany blessing (εὐλογεῖν) is conclusively documented by those pictorial representations illustrating biblical events, such as the blessings given by the patriarchs Noah, Isaac, and Jacob to their descendants or by the Angel to Jacob: it was the gesture of the laying on of hands. From its various applications in art, it appears that the gesture, from being a simple blessing, came to be an effective means of conferring some supernatural grace. This occurs in the creation of man, in healing scenes, in the rite of Christian initiation, in the blessing of the "food of immortality," and even in the conferral of the final grace of beatitude. It does not seem that antiquity knew simultaneously the raised hand with three fingers extended as a gesture of blessing; at that time, it was simply the gesture of one speaking. It is difficult to determine when the latter entered art to replace the laying on of hands as the "benedictio latina."