 |
 |
 |
 |
Q:I am not really clear on the concept of indulgences. How does an indulgence differ from confession and penance?
(Craig)
Dear Craig:
You are right to link indulgences with the Sacrament of Penance, because they are closely connected. Although our sins are forgiven in confession, and we are strengthened by grace, at the core we often remain habituated to, or attached to, sin. Before we can be with God in heaven, therefore, we must atone for our sins; that is, make up for the damage they have caused, and root out our sins at the core. For this we may require a period of purification, of 'temporal punishment' in purgatory. Temporal, in this sense, means lasting for a time only, as opposed to eternal.
There seems to be a consensus among holy writers that this purification is a painful process or state, and some among us might find the idea of punishment for a forgiven sin a little disconcerting, perceiving it solely as a form of Divine retribution. Instead we should regard purgatory as both a time of spiritual growth, and an assurance of our eternal salvation. Indeed the Church speaks of this punishment as a grace, a gift of our loving God, through which we shed the darkness of our sinful nature, until our perfected soul is worthy to live in the eternal light with our Father in heaven.
Although purgatory is the final purification after death, our time there can be reduced in this life through acts of devotion, charity and penance; by striving in this life for the kind of holiness exemplified by the saints. In order to draw attention to the necessary holy exercises, and to spur us on to holy purification in this life, the Church instituted the practice of indulgences. Here the Church, using the authority given her by Christ, designates certain spiritual acts as guaranteeing the remission (that is, the reduction) of the temporal punishment due for our sins, either partially (partial indulgence) or fully (plenary indulgence).
During the year 2000, the Year of the Great Jubilee, the Church marked the occasion with a special Jubilee indulgence, which could be obtained in a variety of ways. Pilgrims to Rome, for example, were able to fulfill the conditions by receiving the sacraments of Penance and Holy Eucharist, and by attending the liturgies in certain great basilicas and churches. Others among the faithful here at home obtained the indulgence through special prayers, in addition to works of charity, such as visiting the sick, the elderly or the handicapped.
During the special Jubilee Year in honour of St. Paul, which the Church celebrated from June 2008 to June 2009, the faithful were offered a special indulgence which could be obtained by making a pilgrimage to a designated sacred place or participating in a designated feast, along with fulfilling the usual conditions involved with plenary indulgences. The Roman Decree states in part: "The Christian faithful of the various local churches, having fulfilled the required conditions (sacramental Confession, Eucharistic Communion, prayers for the Supreme Pontiff's intentions) and in a spirit of total detachment from any inclination to sin, may benefit from the Plenary Indulgence if they take part devoutly in a sacred function or in a pious public exercise in honour of the Apostle to the Gentiles; on the days of the solemn opening and closure of the Pauline Year, in all the sacred places; on other days specified by the local Ordinary, in holy places dedicated to St. Paul and, for the convenience of the faithful, in other places designated by the same Ordinary."
Even outside of special events or festive seasons God offers through the ministry of the Church, in addition to sacramental forgiveness in confession, the gift of the remission of temporal punishment and He does so in many varied ways which are readily available, yet, sadly, not widely known. For example, partial indulgences are granted to the faithful “who, while performing their duties and enduring the difficulties of life, raise their minds in humble trust to God and make, at least mentally, some pious invocation” (The Handbook of Indulgences. Norms and Grants p. 27); or “who, prompted by a spirit of faith, devote themselves or their goods in compassionate service to their brothers and sisters in need” (ibid. p. 29); or “who, in a spirit of penitence, voluntarily abstain from something which is licit for and pleasing to them” (ibid. p. 32). So also through certain prayers, devotions and acts of faith an indulgence, plenary or partial, can be obtained, upon fulfillment of the usual conditions, even once a day, such as for example through adoration of the Blessed Sacrament for at least one half hour, through the devout reading of Sacred Scripture for at least one half hour, or the devout recitation of the Stations of the Cross or the Marian Rosary in a church or with members of the family or religious community (cf. ibid. 36f.). Other indulgenced prayers or devotions are the Creed, the Angelus or Regina Caeli, the Act of Contrition, the Prayer to St. Joseph or to the Guardian Angel, ‘Soul of Christ’ or Prayer of Thanksgiving, the Litanies of the Holy Name, of the Sacred Heart, of the Precious Blood, of the Blessed Virgin Mary, of St. Joseph or of the Saints. Participating in the solemn rite which closes a Eucharistic Congress, spending at least three full days of spiritual exercises during a retreat or assisting attentively and devoutly at the preaching of the Word of God are established moments when an indulgence can be obtained. The Papal Blessing Urbi et Orbi, even received through the mass media, offers an indulgence as does visiting a cemetery and praying for the souls of the faithful departed, praying for the Pope or participating in the First Mass of a newly-ordained priest (cf. ibid.).
There are many more such indulgenced occasions. At this point, it is, however, important to add that “participation in the sacrifice of the Mass and in the sacraments is not (!) enriched with any indulgences. The reason is that tradition teaches that they far outstrip any other activity as regards their efficacy in ‘sanctifying and purifying’” (ibid. p. 15). The Mass and the sacraments remain the outstanding sources of grace through which God’s faithful are being sanctified and purified. No indulgenced works or patiently endured sufferings can be compared with them or equal their power, their value or their effectiveness and the Church is careful not to allow any devotion or good work to take precedence over Holy Mass and the sacraments. In their own right, however, all devotions and good works are important as they flow out of and make visible the effects of the Mass and the sacraments and, conversely, lead the faithful to a deeper participation in the sacramental life of the Church.
There is much more about indulgences than can be written in a short answer. We have not touched on how indulgences, through the Communion of Saints, can be applied to the souls of our deceased relatives and friends, nor how all of us through the Mystical Body can share in the accumulated merits of Christ and the saints. The Communion of Saints and the Mystical Body: two recommended areas for further personal study of the Catechism of the Catholic Church.
God bless,
Father Norbert