Benediction

BENEDICTION. - In its liturgical meaning it is a rite performed by a sacred minister, by which, with the invocation of the name of God, some good is conferred or requested. According to a definition of St. Ambrose (De Patriarchis, II, 6), the blessing is: sanctificationis et gratiarum votiva collatio.

I. NATURE OF THE BLESSING

The essential elements of a blessing are: the minister, who blesses, the matter that is the object of the blessing, the form, that is, the words used in blessing. The rite may consist in 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 which are called Sacramentals (v.).

In Sacred Scripture we have the blessings of God (Gen. 1:22, 28), of kings (ibid. 14:19), of patriarchs, of parents (ibid. 9:26). In the Gospel we read of Jesus' blessings upon foods, upon his own, and upon 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 II Cor. passed into the Eastern liturgy and is found in the Constitutiones of the Apostles (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, already from the most ancient times, were accompanied by the sign of the cross. Thus in the writings of the Fathers of the first centuries there is mention of blessings by bishops and priests upon persons and things; similarly, in the canons of a Council of Carthage of 255 the blessing of water for Baptism is prescribed, and it is repeated that blessing is one of the offices of the priest. In the Middle Ages the formularies of blessings multiplied, especially in the Franco-Roman liturgy, reflecting more or less the theological, liturgical, and linguistic erudition of their authors. They are preserved in large part in the sacramentaries, particularly in the Gelasian and the Gregorian. Of special value for liturgical history are the Benedictiones episcopales veteraglicanae, which from the 5th-6th century were given during Mass between the Pater noster and Communion. The great number of these formulas is one of the most abundant and precious sources of the Middle Ages for knowledge of the worship and culture of the various countries. Their use also entered the Roman-Carolingian liturgy, as from ancient times it was in the Eastern liturgies of St. Gregory, St. Cyril, St. Basil, etc., and it was retained until shortly before the reform of the Roman Pontifical by Leo X. Pius V abolished it, but some dioceses, e.g. Autun, still preserve it. For these blessings in the Middle Ages a special book was often used, the Benedictional (v.). In general the liturgical books, even the most ancient, contain formulas of blessing for the most varied circumstances.

The most ancient formularies are found in the Constitutions of the Apostles 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 18,440.

At the end of the Middle Ages, abuses arose in the compilation of the various formularies, such as an abundance or a lack of theological orthodoxy and of literary good 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. A first attempt was the reform imposed on 9 July 1548 by the emperor Charles V. More effective, however, and more universal was the one obtained with the official edition of the Rituale made by Paul V in 1614.

II. MINISTER OF THE BENEDICTION

The lawful minister of a blessing is a cleric who has received the power to give it and who has not been forbidden to exercise it by the competent ecclesiastical authority (CIC, can. 1146).

Excluded therefore are men who are not clerics, e.g. catechists; and all women, including abbesses. However, not every priest can 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 provided otherwise (can. 1147, § 3). Blessings are invalid if the formula prescribed by the Church is not used (can. 1148, § 2).

Besides the formula, the minister of the blessing must be vested at least in a surplice and a stole of the established color, and the rubrics that accompany the formularies must be faithfully observed.

III. SUBJECT OF THE BENEDICTION

These are persons and things. It should be noted that, although blessings are intended first of all for Catholics, they can nevertheless also be given to catechumens, and even to non-Catholics (provided the Church does not explicitly forbid it), in order to obtain for them the light of faith or, together with this, also bodily health (can. 1149).

IV. EFFECTS OF THE BENEDICTION

From this point of view blessings can be divided into consecrative or constitutive and invocative. 1) Constitutive blessings imprint on a person or on things a kind of sacred character, withdrawing them from purely profane uses and destining them in one way or another to divine worship (e.g. the blessing of a church, of an oratory, of sacred vessels). 2) The invocative blessing asks God for a particular spiritual or temporal good (e.g. the blessing of the table, of the fields, of a marriage, of machines). Blessings derive their efficacy from the prayers of the Church; the constitutive ones infallibly obtain their effect; for the invocative ones, especially when temporal goods are involved, the effect is subordinate to the dispositions of the subject and to the order of divine Providence.

V. BLESSINGS IMPARTED BY THE POPE

They are called apostolic blessings, because the liturgy and the Christian people reserved the name of apostle to St. Peter and his successors. The Popes impart their blessing with the first three fingers of the right hand extended (symbol of the three Persons of the Most Holy Trinity) and the other two folded back. The apostolic blessings are various:

1. Ordinary or common blessings

Those imparted in private form, at the end of the papal chapels, of liturgical functions, after an audience; or in the initial or final formula of pontifical documents, addressed to persons of the clergy or the laity, with the words: salutem et apostolicam benedictionem.

2. Urbi et Orbi blessing

The one that the Pope imparts in solemn form, extending it to the whole world, on determined occasions, e.g. the day of the election, of the coronation, after the most solemn pontifical functions, from the external loggia of the Vatican basilica or of other Roman basilicas. Until 1870, the Popes were accustomed to impart it four times a year: on Holy Thursday and Easter from the loggia of St. Peter's; on the Ascension from the loggia of St. John Lateran, on the Assumption from the loggia of St. Mary Major. Leo XIII, Pius X and Benedict XV, as a sign of protest for the situation created for the Holy See by the taking of Rome, gave it only within the interior of the basilica of St. Peter's; Pius XI restored the custom, interrupted for over 60 years, on the occasion of the Jubilee Year 1933-34 (Cf. La Civ. Cattolica, 1933, II, pp. 293-95). Generally there is joined to it, servatis servandis, the plenary indulgence. Which, by the decree of 15 June 1939, can be gained, under the usual conditions, also by those who receive it by radio transmission (AAS, 31 [1939], p. 277).

3. Papal blessing

It is the one that bishops and priests can impart in the name of the Pope and by his delegation. It carries with it the plenary indulgence both for the one who gives it (S. Congreg. of Indulgences, 20 May 1896) and for those present, confessed and communicated. According to can. 914, amplified by the decree of the S. Penitenzieria (20 July 1942), bishops can impart it three times a year: on the day of Easter and two others of their choice; abbots, prelates nullius, vicars and apostolic prefects twice, on solemn days; religious (can. 915) twice, but only in the their churches and in the churches of the sisters or tertiaries of their order, but never on the same day or in the same place as the bishop.

4. Occasional apostolic blessing

This is the one obtained on the occasion of congresses, marriages, etc., by applying for it to the Secretariat of State of the Vatican.

5. Apostolic blessing at the point of death

This is the one which, with an attached plenary indulgence, is given to the sick person in danger of death, even if not imminent. According to can. 468, parish priests or any priest who attends the dying person have the power to impart it. The indulgence, by the will of the Church, is valid for the moment of death; it therefore cannot be repeated during the same illness. The Popes are accustomed to apply this blessing to crucifixes and other objects of piety.

VI. BENEDICTION IMPARTED BY THE BISHOP

1) It falls to the bishop, as pastor, to bless his own flock, which he usually does in a solemn manner either during or at the end of a pontifical Mass, also announcing a partial indulgence and having it preceded by a formula of absolution. He usually does the same at the end of a pontifical assistance at Mass or of other offices celebrated by him or at which he has assisted. 2) The Pontificale then contains a whole series of blessings reserved to the ordinary; the principal ones: the blessing of an abbot or of an abbess, of a king or of a queen, of virgins, of the first stone of a church, of sacred vessels and vestments, of the tabernacle, of bells. The blessing of the holy oils is included in the ceremonies of Holy Thursday. 3) In the appendix of the Rituale there are other blessings, reserved to the Ordinary, but which he can delegate to others.

VII. BENEDICTIONS GIVEN BY THE PRIEST

1. Blessing 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, in wisdom and in grace, and be always acceptable to God; for children either alone or in a group; b) for the sick, with different formulas for children and adults; c) for pilgrims for their journey out and back and for the case that they should fall ill; d) for mothers both when they are in danger at the moment of childbirth and after childbirth. Under the Mosaic law the woman who had given birth remained subject to a legal impurity, which prevented her from entering the temple (Lev. 12:2-4) for a period of 40 days, if it was a male child, and of 80 if it was a female; after these had passed, she had to present herself to the priest and carry out the rite of "purification." In Christianity there is nothing more than allusions to legal impurity; everything is joy and thanksgiving and good wishes for the new creature. The Ritual strongly recommends this pious and praiseworthy custom. The blessing may be imparted to every woman who has become a mother in lawful marriage (S. Congreg. of the Council, June 18, 1859), even if the child had died without Baptism.

2. Blessing of things

Of the numerous blessings of things, the principal ones are mentioned, those concerning: a) the table, before and after meals; b) things: the blessing of a new house, of all houses on Holy Saturday and during and outside the Easter season; of the bridal chamber; of schools, libraries and archives; c) the countryside: the blessing of fields, vineyards, seeds, granaries, fruits, and in general of all edible things; d) animals: the blessing of the stable, of draft and barnyard animals, of bees, of silkworms, etc.; with deprecatory formulas against harmful animals (mice, moles, caterpillars, locusts, etc.); e) means of locomotion: railways, railway cars, ships, airplanes; f) modern inventions: electrical and telephone power stations, printing presses, seismographs, mountaineering equipment; g) there should be added the blessings of the ashes (1st Wednesday of Lent); of the palms (the Sunday before Easter); of the candles (feast of the Purification).

All this shows how the Church does not restrict her interest to persons or things belonging or referring in some way to divine worship, but embraces all persons and all things; she desires to envelop man's life as in an atmosphere of blessings, of the supernatural, of thought and of recourse to God. She thus recalls the word of St. Paul to the Corinthians: "all things are yours, whether Paul, or Apollos, or the world, or life, or death, or things present, or things to come, all are yours; but you are Christ's and Christ is God's" (1 Cor. 3:22).

VIII. BENEDICTION GIVEN BY THE NON-PRIEST CLERIC

The deacon and the lector 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 in the Holy Saturday service, and, with the bishop's permission, perform the rite of funerals, not excluding the blessing of the grave. The lector may bless bread and all new fruits (cf. A. Vermeersch.-J. Creusen, Epitome Iuris Canon., II, 6th ed., Malines 1940, n. 465).

IX. BENEDICTION RESERVED TO RELIGIOUS

Some blessings are reserved to specific religious orders: the blessing of the Stations of the Cross to the Friars Minor; of rosaries and crowns to the Dominicans; to the Carmelites, Theatines, Trinitarians, Passionists, Servites, etc., the blessing of their respective scapulars; to the Benedictines the blessing of the medals of St. Benedict.

X. BLESSINGS GIVEN BY LAYPEOPLE

No layperson, as has been seen, can give any blessing in the name of the Church. Therefore the blessing of parents, or of an abbess, however much it represents a beautiful and even moving custom, is nothing but a private act or prayer, and not one of the Church.

XI. PRAYER OF BENEDICTION

A brief formula of praise and thanksgiving to God (Heb. bērākhāh) among the Jews, ancient and modern, which begins with the verb "to bless":

"Blessed be the Lord" (Bārākh Jahweh; cf. Gen. 24:27; Ex. 18:10); "Blessed are You, O Lord" (Bārākh 'attāh Jahweh; cf. 1 Chron. 29:10; Ps. 118:12). The use of blessings is very frequent among the Jews in the liturgical service, called by the Mishnah the "order (= rite) of blessings" (sedher bērākhāh), as well as in private life.

The first treatise of the Mishnah, which bears the name Bērākhāh (v.), prescribes among other things that everyone bless the Lord not only before and after food, but at the sight of the wonders and phenomena of nature, in using a new thing, in receiving good or bad news, and in general both in good and in evil (Bērākhāh, 6, 9). Therefore Rabbi Me'ir declared (Mēnābāh, 43 b) that every Israelite is obliged to recite a hundred blessings a day. In the form fixed by rabbinic tradition, the blessings begin: "Blessed are You, O Lord, our God, King of the universe." Examples: for bread: "Blessed are You... who bring forth bread from the earth"; for wine: "Blessed are You... who create the fruit of the vine"; for comets, earthquakes, lightning, thunder and winds: "Blessed are You... whose strength and power fill the world"; for mountains, seas, rivers and desert: "Blessed are You... who have made the works of creation"; for good news: "Blessed are You... good and beneficent"; for bad news: "Blessed are You... true 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 multiplications of the loaves (Mt. 14:19; 15:36), in the Eucharistic Supper (Mt. 26:26 ff.), in the supper at Emmaus (Lk. 24:30) and elsewhere (Acts 27:35; Rom. 14:6).

The apostle Paul wishes the faithful to perform every action for the glory of God (1 Cor. 10:31) and in all things to give him thanks (Col. 1:3, 17; 5:18). The words of the Apostle find their widest application in Christian prayer, both public and private, which gives so large a part to praise and thanksgiving to God. To see God in all things, drawing from everything a motive to raise oneself to him, to praise him, thank him and love him (v. GIACULATORIA), greatly helps to sanctify souls and is much recommended by Christian asceticism.

XII. GESTURE OF BENEDICTION

What the gesture was that, according to the ancient Christian mind, was to accompany the benedictio (εὐλογία) is documented incontrovertibly by those figurative representations that illustrate biblical events, such as the blessings given by the patriarchs Noah, Isaac and Jacob to their descendants or by the Angel to Jacob: that is, it was the gesture of the imposition of hands. From the various applications that it received in art, it emerges that the gesture, from a simple blessing, passes to being a gesture efficacious in conferring some supernatural grace: this occurs in the creation of man, in scenes of healing, in the rite of Christian initiation, in the blessings of the "food of immortality," and even in the conferring of the final grace of beatitude. It does not appear that antiquity knew at the same time as a gesture of blessing that of the hand raised with three fingers extended, which at that time was simply the gesture of one who speaks. It is difficult to establish when the latter entered art to replace the imposition of the hand as the "benedictio latina."

Luciano De Bruyne