INTRODUCTION

God is the source from whom all good things come. God who is all good has made all things
good so that His creatures may be filled with His blessings. The first and most important of
God’s blessings is his saving intervention in the course of human history through the life and
mission of His Son through whom redemption has been accomplished. Therefore, God, above
all, is to be blessed for God is blessed forever. Every blessing is thanksgiving praise to God, its
purpose is to give worship to God. A blessing is an anamnesis (remembrance to what we have
been given by God) it is also epicletic. We praise and bless God for what he has done for us, he
is doing for us and will do for us. During his earthly ministry Jesus is portrayed as blessing those
he encounters, especially children and those who are in serious need. The only condition for the
gift of blessing was faith on the part of the individual(s) petitioning a blessing.

WHAT ARE BLESSINGS?

The English word bless is used to translate the Latin word benedicere and the Greek word
eulogein. Both of these mean “to speak good.” In Scripture, the terms have a variety of uses. For
example, one may bless God by speaking good of God — i.e., praising him (Psalm 68:26, James
3:9, etc.). However, another prominent use of the term is speaking good about something other
than God in hopes of bringing about good effects. Thus the patriarch Isaac intended to bless his
son Esau to bring good things upon him, but through Rebekah’s intervention, this blessing was
stolen by Jacob (Genesis 27).

To bless is the opposite of to curse (Latin, malidicere, “to speak evil”). When a person curses
something, he speaks evil about it in order to bring about evil or bad effects. Thus the Moabite
king Balak sought to have the prophet Balaam curse Israel to harm the nation, but through God’s
intervention, the curse was turned into a blessing (Numbers 22-24).

Blessings and curses of this type are sometimes called invocative because they invoke either
good or evil upon the person or thing. Whether the blessing or curse ultimately achieves its
effect depends on the will of God, who is the one being invoked and asked to help or harm
someone. Another kind of blessing has developed which involves permanently changing the
status of someone or something by setting it apart for a holy purpose. This type of blessing is
sometimes called constitutive because it constitutes the person or thing in its new, holy status.
This form of blessing is also sometimes referred to as a consecration.

The Catechism of the Catholic Church states: Certain blessings have a lasting importance
because they consecrate persons to God, or reserve objects and places for liturgical use. Among
those blessings which are intended for persons not to be confused with sacramental ordination
are the blessing of the abbot or abbess of a monastery, the consecration of virgins and widows,
the rite of religious profession, and the blessing of certain ministries of the Church (readers,
acolytes, catechists, etc.). The dedication or blessing of a church or an altar, the blessing of holy
oils, vessels, and vestments, bells, etc., can be mentioned as examples of blessings that concern
objects (CCC 1672).

WHO ARE THE PARTIES INVOLVED IN A BLESSING?

There are several parties that can be involved in a blessing. They include:

The person being blessed (or those that are helped by a blessed object or thing)

The person who performs the blessing

The Church, which has authorized some blessings to be given in its name

God, who is the ultimate source of all blessing (James 1:17)

The Church is not involved in all blessings but only those it has authorized. These may be
considered official blessings. They involve the intercession of the Church, as expressed through
the authorized person performing the blessing. Other blessings such as those performed by
ordinary people (e.g., when we say “God bless you” to someone) may be considered unofficial.

DO BLESSINGS TAKE EFFECT AUTOMATICALLY?

The standard answer is no, but careful reflection suggests that the answer is more complex than
that. In the case of constitutive blessings such as the blessing of an abbot or abbess or the
blessing of a church or an altar the answer would appear to be yes. If the Church’s official rite of
blessing has been used for an abbot or abbess, that person really has been consecrated or set
aside for a holy office, even if the man or woman is personally unworthy. Similarly, if a church
or altar has been consecrated, it really has been set apart for sacred use. When it comes to
invocative blessings, the matter is different. Blessings are not sacraments but sacramentals. In
fact, the Catechism notes, “Among sacramentals blessings ... come first” (CCC 1671)

Sacraments are rites instituted by Jesus that God has promised to use to distribute his grace —
especially sanctifying grace — so long as the recipient does not put a barrier in the way of
receiving it. For example, in every reception of Holy Communion, grace is present for those who
receive in the state of grace. The same is true for the sacrament of matrimony — grace is present
to the spouses who open their lives to God's design for marriage.

Sacramentals are rites instituted by the Church, and so God has not promised to distribute his
grace on each and every occasion that they are performed. The 1907 Catholic
Encyclopedia states:

Blessings are not sacraments; they are not of divine institution; they do not confer sanctifying
grace; and they do not produce their effects in virtue of the rite itself, or ex opere operato. They
are sacramentals. Similarly, the Catechism states: Sacramentals do not confer the grace of the
Holy Spirit in the way that the sacraments do, but by the Church's prayer, they prepare us to
receive grace and dispose us to cooperate with it (CCC 1670). In general, whether an invocative
blessing has its intended effect will depend on the piety of the one receiving the blessing and
whether it is God’s will for the person to receive the intended good.

The Catechism says that sacramentals are sacred signs, instituted by the Church, “which bear a
resemblance to the sacraments.” Sacramentals don’t bring grace in the same way that seven
sacraments do, but the Church says they dispose people to receive and cooperate with the grace
of the sacraments more fully. They inspire devotion and assist in prayer. The Second Vatican
Council taught that “for well-disposed members of the faithful, the liturgy of the sacraments and
sacramentals sanctifies almost every event in their lives; they are given access to the stream of
divine grace which flows from the paschal mystery of the passion, death, the resurrection of
Christ, the font from which all sacraments and sacramentals draw their power. There is hardly
any proper use of material things which cannot thus be directed toward the sanctification of men
and the praise of God.” Examples of other sacramentals include holy water, rosaries, the
Stations of the Cross, and blessed candles.

WHAT EFFECTS DO BLESSINGS HAVE?

The Catholic Encyclopedia states: They produce the following specific effects: (1) Excitation of
pious emotions and affections of the heart and, by means of these, remission of venial sin and of
the temporal punishment due to it; (2) freedom from power of evil spirits; (3) preservation and
restoration of bodily health. (4) various other benefits, temporal or spiritual. All these effects are
not necessarily inherent in any one blessing; some are caused by one formula, and others by
another, according to the intentions of the Church. The particular effects that a blessing involves
will depend on the words used in the blessing — i.e., what does the blessing ask God to do? One
should consult The Book of Blessings for the words used in official blessings.

Does that mean some blessings are more efficacious than others?

Well, God is the origin of grace, and he’s the one who makes any blessing efficacious. But it’s
true that certain blessings - called constitutive blessings - have the effect of imparting a sacred
character upon the person or thing being blessed — as opposed to invocative blessings which
invoke God’s goodness upon a person or thing. In the words of the Catechism, constitutive
blessings “have a lasting importance because they consecrate persons to God, or reserve objects
and places for liturgical use.” The blessing of an abbot at a monastery, rites of religious
profession, and the dedication of an altar are examples of constitutive blessings.

WHO CAN PERFORM BLESSINGS?

There has long been an association between blessings and the priesthood. Thus Numbers 6:22-27
states: The Lord spoke to Moses, saying, Speak to Aaron and his sons, saying, Thus you shall
bless the people of Israel: you shall say to them, ‘The Lord bless you and keep you; the Lord
make his face to shine upon you and be gracious to you; the Lord lift up his countenance upon
you and give you peace.’ So shall they put my name upon the people of Israel, and I will bless
them. However, blessings were not restricted to priests. In the Old Testament, the patriarchs
gave blessings to their children, and various prophets (including Balaam) pronounced blessings
also. Also, Israel — like the Church — was called to be “a kingdom of priests” (Exodus 19:6,
Revelation 1:6; cf. 1 Peter 2:9). As a result, there are situations in which the laity also can give
blessings. The Catechism explains: Sacramentals derive from the baptismal priesthood: every
baptized person is called to be a ‘blessing,’ and to bless. Hence lay people may preside at certain
blessings; the more a blessing concerns ecclesial and sacramental life, the more is its
administration reserved to the ordained ministry (bishops, priests, or deacons) (CCC 1669). The
Church’s Book of Blessings notes who can perform which individual blessings. Sometimes this
will be the bishop, sometimes a priest, sometimes a deacon, sometimes a layperson, and
sometimes a combination of these. Among others, the laity are authorized to perform the blessing
of an Advent wreath, a Christmas manger or Nativity scene, a Christmas tree, and throats on St.
Blaise’s Day (Feb. 3). They also are authorized to help with the distribution of ashes on Ash
Wednesday, though the blessing of the ashes is reserved to a priest or deacon. There are no limits
to who may perform unofficial blessings. Any person can bless a meal, bless his children or say
“God bless you” to another.

Are priests the only ones who can bless things?

No! The Catechism teaches, “Sacramentals derive from the baptismal priesthood: every baptized
person is called to be a ‘blessing,’ and to bless.” Lay people can - and should - bless things —
like blessing a meal before eating it. Some Catholics have the custom of blessing their children,
or tracing a cross with holy water in their homes. Scripture tells believers to bless those who
persecute them. And most laity have the habit of blessing people after they sneeze or cough: the
phrase ‘God Bless You’ can be offered intentionally, as an actual blessing, instead of just a polite
response. But some blessings are reserved for clerics. The Catechism says that “the more a
blessing concerns ecclesial and sacramental life, the more is its administration reserved to the
ordained ministry (bishops, priests, or deacons).” The Church’s Book of Blessings gives
guidance on specific blessings that are intended for clergy.

Right now, there's talk in the Church about blessing gay couples. Is that possible?

The Vatican’s Dicastery for the Doctrine of the Faith (DDF) addressed this question back in
2021. The dicastery, responding to a dubium, clarified - with the approval of Pope Francis - that
it is not possible for the Church to bless same-sex unions, because God “does not and cannot
bless sin.” But the DDF statement also affirmed that the impossibility of liturgical blessings for
same-sex couples did not preclude the possibility of “blessings given to individual persons with
homosexual inclinations, who manifest the will to live in fidelity to the revealed plans of God as
proposed by Church teaching.” The question has drawn renewed attention this week, after the
Vatican released Pope Francis’ answers to a more recent dubium asking, among other things, for
clarification on this point of blessing same-sex couples. In his response, the pope said that “the
Church avoids any kind of rite or sacramental that could contradict” its doctrine regarding
marriage, or “give the impression that something that is not marriage is recognized.” But he also
urged for pastoral discernment in offering blessings “requested by one or more persons, that do
not transmit a mistaken conception of marriage. Because when a blessing is requested, one is
expressing a request for help from God, a plea to be able to live better, a trust in a Father who
can help us to live better.” Some observers have suggested that the pope's recent responses
constitute a softening of the DDF’s previous statement. The topic has become a matter of
significant attention ahead of the synod of synodality gathering in Rome this month.

1. Any priest may confer the blessings of the Church, except those reserved to the Pope, to
bishops, or to others. This means that, a reserved blessing which is conferred by a priest who
does not have the required delegation is valid, but illicit, unless the Holy See has declared
otherwise in the reservation. Deacons and lectors can give validly and licitly only those blessings
expressly allowed by law.

2. Both constitutive and invocative blessings are invalid if the forms prescribed by the Church
are not observed.

3. Blessings are designed primarily for Catholics, but may likewise be given to catechumens.
Moreover, unless the Church expressly forbids, they may be imparted to non-Catholics to assist
them in obtaining the light of faith, or together with it, bodily health.

4. Objects which have received the constitutive blessing should be treated reverently, and should
never be put to profane or improper use, even though they may be personal possessions.

5. Blessings of the sacred appurtenances which, according to liturgical law, should be blessed
before they are used, may be conferred by:

* cardinals and all bishops;

* an ordinary who is not a bishop, in the churches and oratories of his own province;

* a pastor in the churches and oratories located within the confines of his parish, and rectors of
churches in their own churches;

* priests delegated thereto by the Ordinary of the place, subject to the extent of the delegation
and the power of the one delegating;

* religious superiors and their priest subjects whom they delegate, in their own churches and
oratories and in churches of nuns who are under their spiritual care.
* N.B. Rule No. 5 with its five parts is now obsolete in view of the new "Instruction" of
September 26, 1964.

6. In every blessing outside of Mass the priest should be vested in surplice and stole of the color
proper to the day, unless the rubrics prescribe otherwise.

7. The one who blesses should stand with head uncovered; and at the beginning of each blessing,
unless otherwise stated, he says:

* V. Our help is in the name of the Lord.

* R. Who made heaven and earth.
* V. The Lord be with you.
* R. May He also be with you.
* He then says the proper prayer or as many as are given.

* Lastly he sprinkles the object with holy water, and if called for, incenses it, without saying
anything.

8. When a priest blesses he should be assisted by a server who holds the holy water and
aspersory, and he should follow the Ritual or the Missal.

9. Care should be taken that during a blessing nothing indecorous is placed upon the altar, e.g.,
eatables. Things of this nature should be placed upon a table conveniently arranged.

OFFICES AND MINISTRIES:

1. Blessings are part of the Liturgy of the Church, therefore, their communal celebration is
preferred and in some cases necessary.
2. The blessings of things or places should not take place without the presence of at least
some faithful.
3. The ministry of blessing involves a particular exercise of the priesthood of Christ. Thus
by virtue of orders and a particular office certain blessings are to be done by bishops,
priests, deacons. Laymen and women, because of their participation in the priesthood of
Jesus Christ and the dignity they receive through their Baptism and Confirmation may
celebrate certain blessings according to the indications contained in the Book of
Blessings.
4. However a priest or a deacon is present the office of presiding is left to him.
5. Participation of the faithful will be more active if there is serious liturgical education
regarding the importance and method of celebrating blessings.

TYPICAL STRUCTURE:
1. Typically, blessings have two parts: a proclamation of the Word and a praise of God’s
goodness which also includes a petition for God’s help. There is usually a beginning
(Introductory Rite) and a conclusion.
2. A blessing is a sacred sign that derives its meaning and effectiveness from God’s Word
that is proclaimed. Therefore, the Word of God is central.
3. The second part insures that God is blessed (praised) for God’s goodness and the Church,
who is the Body of Christ, has the right and duty to implore God’s help.
4. There are also certain signs that can accompany the second part – the formula of blessing:
 Outstretching, raising or joining of hands: signifying prayer: invocation, surrender
and with reverence.
 The laying on of hands: signifying an invocation of the Holy Spirit, as well as, the
care of the community for the sick and suffering; a sign often used by Jesus
himself (Mark 16:18)
 Sign of the cross: recognition that every blessing is a sharing in and a
consequence of the Paschal Mystery of Christ
 Sprinkling of Holy Water: Biblical sign of water that is a traditional sign of
blessing and salvation in God. It is also a recollection of the Paschal Mystery of
Christ
 Incensation: sign of reverence for God and veneration/honor for the person or
thing blessed. A symbol of the Church’s prayer. (Ps 141)
5. The outward signs are proclamation of faith – should be done with purpose and reverence
and without the danger of superstition.

6. Order of Celebration of a Blessing (NB It is important to check the Boo of Blessings

for variations/adaptations in the Rite.)
A. Introductory Rites: When all have gathered the minister begins with the Sign
of the Cross and a greeting of Faith. This is followed by some words of
introduction in preparation of the blessing.
B. Liturgy of the Word: Someone reads an appropriate text of Scripture. As
circumstance suggest there may be a response (said or sung). The minister
may give a brief explanation of the text so that those present may understand
through faith the meaning of the blessing. Intercessions are then prayed in the
manner of General Intercessions at Mass. Lord’s Prayer.
C. Prayer of Blessing: With hands outstretched the minister prays the prayer of
blessing. After the prayer the minister sprinkles those present [and the site,
implements, animals, etc.] with Holy Water. A suitable song may be sung.
D. Concluding Rite: Some form of blessing is given to those gathered for the
celebration. There is a special form for a lay minister. A suitable song may
follow.

7. Short form of Blessing

Invitatory: Our Help is in the name of the Lord. Response: Who made heaven and earth.
Reading of the Word: A short reading follows
Blessing: With hands joined the minister says the prayer of Blessing
Sprinkling: As circumstances suggest the minister may sprinkle those present [and the
site, objects, animals, etc.] with Holy Water.