New rules have been established for the way
partial indulgences are determined and
the concept of days and years has been abolished.

Indulgences in
the contemporary Church

by Daniel F. McSheffery

n "An indulgence is a remission before God of the temporal punishment due to sins whose guilt has already been forgiven, which the faithful Christian who is duly disposed gains under certain prescribed conditions, through the action of the Church which, as the minister of redemption, dispenses and applies with authority the treasury of satisfactions of Christ and the saints."

"An indulgence is partial or plenary as it removes either part or all of the temporal punishment due to sin."

These words taken from the Catechism of the Catholic Church echo the words of Pope Paul VI in his Apostolic Constitution on the Revision of Indulgences ("Indulgentiarum Doctrina"). These two documents represent the official Catholic teaching on a subject that has caused great controversy and dispute in the Church since the late Middle Ages.

In order to understand the doctrine of the punishment for sin, the Catechism tells us that sin has a double consequence. Grave sin deprives us of communion with God and therefore makes us incapable of sharing eternal life and this is called the "eternal punishment" of sin. On the other hand both mortal and venial sin entail an unhealthy attachment to creatures which must be purified either here on earth or after death in a state called Purgatory. This purification frees us from what is called the "temporal punishment" of sin. The Council of Trent tells us that conversion that proceeds from a fervent love for God can obtain complete purification of the sinner in such a way that no punishment would remain.

During the days of the Second Vatican Council and the years that followed there was much discussion among Church theologians of the precise nature of indulgences. The council itself arrived at no clear conclusion to the precise nature even after a protracted discussion. There was a widespread sentiment among the fathers of the council toward dropping entirely the function of indulgences as we know them.

The magisterial response to the questioning of theologians came on January 1, 1967 when Pope Paul VI issued his Apostolic Constitution on the Revision of Indulgences ("Indulgentiarum Doctrina"). In this revision there was a complete updating. The most obvious and explicit change was the complete rejection of the way indulgences were quantitatively measured. Gone were the seven years or 300 days that had been for so long part of the practice of the Church and the daily life of most Catholics.

The concept of "treasury of the Church" is explained by Pope Paul VI in these words, "We surely should not think of it as being the sum total of the material goods which have accumulated during the course of the centuries. On the contrary the 'treasury of the Church' is the infinite value, which can never be exhausted, which Christ's merits have before God. They were offered so that the whole of mankind could be set free from sin and attain communion with the Father."

New rules for partial indulgences

New rules have been established for the way partial indulgences are determined and the concept of days and years has been abolished. In "Indulgentiarum Doctrina" we read, "A new standard for measuring them has been laid down. It takes into account the action itself of the faithful Christian who does the work to which the indulgence is attached" (Chapter V). Instead of the quantitive measurement that we are all familiar with Pope Paul in his apostolic constitution puts it this way, "the faithful who perform an action to which a partial indulgence is attached, obtain, in addition to the remission of the temporal punishment acquired by the action itself, an equal remission of punishment through the intervention of the Church" (Norm #5).

Since that time a partial indulgence is indicated only by the words "partial indulgence" without any indication of a period of time. To make it clear that they are attached to the actions of the individual Catholic, the former division into "real," "personal" and "local" is also abolished. The new norms also indicate that a plenary indulgence can be obtained only once a day. The "Toties Quoties" of All Souls Day has become a thing of the past.

The implementation of the papal constitution went into effect 18 months later when the promised revision of Enchiridion Indulgentiarum was promulgated on June 29, 1969. This replaced the old Raccolta that was so familiar to Catholics in the pre-Vatican II Church. It represented a dramatic change. It is far more practical, concise and personal and only a fraction of the size of the older handbook.

The practicality of the new handbook is demonstrated by the message of the preface of the Enchiridion that includes these words "In conformity with the changed conditions of present times, greater value is placed on 'Opus Operantis' (personal contribution) of the faithful instead of on a lengthy series of words of piety-'Opus Operatum' (the mere performance of the act)."

One of the greatest reforms or updating of the Church's teaching on the subject is the virtual elimination of the overemphasized administrative or juridical function. This updating is described for us by Karl Rahner in his work Theological Investigations. He claims that this reform is not really new but merely a return to the sources of the doctrine by "purging from the teaching on indulgences that which is a product of the Middle Ages namely an exaggeratedly legal element which has been found repellant."

It is important to note that in "Indulgentiarum Doctrina" Paul VI makes it clear that the Christian who daily strives to avoid sin and grow in holiness with the help of the Lord's grace is clearly not alone in the effort. The pope and later the Catechism of the Catholic Church speak of the role of the doctrine of the communion of saints. In Chapter V of the apostolic constitution we read of "a perennial link of charity between the faithful who have already reached their heavenly home, those who are expiating their sins in purgatory and those who are still pilgrims on earth. Between them there is, too, an abundant and wonderful exchange of good things."

The new updating of the teaching of the Church on indulgences indicates that the repentant sinner, by having recourse to the communion of saints can be more promptly and completely purified of the punishment due to his sin.

The Catechism refers to these spiritual goods of the communion of saints as the "Church's treasury." Of course, Christ's merits are infinite in value. But in addition to these merits the treasury, according to Pope Paul VI, includes the prayers and good works of the Blessed Virgin Mary and the prayers and good works of all the saints who have struggled to follow in the footsteps of Christ the Lord and by his grace have made their lives holy. In the words of the apostolic constitution, "In this way they attained their own salvation and at the same time cooperated in saving their brothers and their sisters in the unity of the Mystical Body" (chapter 5).

In granting a full or partial indulgence the Church uses her power as minister in our modern world of Christ's redemption. The Church does not just pray for the penitent but also intervenes on the sinner's behalf. If the right disposition is present, she gives to the faithful from the treasury of satisfaction won by the merits of Christ and his saints. Down through the years the Church authorities have had two important reasons for granting indulgences. The first and obvious reason is to help contrite sinners to expiate their sins. The second reason is to encourage the penitent to pray and also to do works of piety and charity especially those that will lead them to grow in their personal faith and also promote the common good ("Sacrosancta Portiunculae" page 633).

In his constitution the pope encourages the faithful to offer indulgences for their departed loved ones. In this way he writes "They cultivate charity in an excellent way. While they raise their minds to heaven they bring a wiser order into the things of this world."

The pope in his apostolic constitution encourages the faithful often to think over in their minds and come to appreciate how the use of indulgences benefits their lives and also benefits Christian society in our own day. He lists for the modern Christian some of these great spiritual benefits:

1. The practice of indulgences is beneficial because it teaches us, in the words of the prophet Jeremiah (2:19), "to know and see that it is evil and bitter for us to forsake the Lord our God." The practice helps us to realize that through our own power we cannot make up for the harm we have caused by our sin. It makes us humble.

2. The use of indulgences shows us how closely we are united to each other and with the Father and helps us to grow in charity as we offer our prayers and good works on behalf of our departed brothers and sisters.

3. The use of indulgences restores our faith and confidence in the Lord's forgiveness and willingness to restore forgiven sinners into communion with him.

4. The gaining of indulgences requires that we not only perform the proper work but that we do it with the proper dispositions, namely that we must love God, hate sin, trust in Christ's merits and believe in the help obtained from the Communion of Saints.

5. The effort to gain this remission of punishment requires that we submit to Church authority in particular the authority of the Holy Father and recognize the successor of Peter as the keybearer of heaven.

There are those in the Church today who have the mistaken notion that the use of indulgences somehow lessens the importance and value of the sacraments. The pope makes it clear that the Church does not in any way lessen the value of the Sacrifice of the Mass and the sacraments especially the Sacrament of Reconciliation. Indulgences rather confirm as do the sacraments the preeminence of charity in living the Christian life and they cannot be gained without a sincere conversion from sin and a seeking of unity with God. The doing of the prescribed work in a real way testifies to the validity of our conversion.

Indulgences are a precious treasure

"Indulgentiarum Doctrina" makes it clear to all contemporary Catholics that we should not abandon or neglect the holy traditions of those who have gone before us. They are described as a "precious treasure." Pope Paul VI indicates that instead of diminishing the role of these holy traditions, Catholics should grow in their appreciation of opportunity to gain a full or partial remission of the temporal punishment due to forgiven sins. To this end the papal document introduced some innovations into the discipline of indulgences and published new rules concerning their application to the daily lives of Catholics in our day.

In drawing up these new standards and regulations, three important considerations were made by the Holy Father.

1. A new measurement had to be laid down for the reception of partial indulgences.

2. The number of plenary indulgences had to be considerably reduced.

3. A simpler and more dignified statement was needed for the so-called "real" and "local" indulgences.

Instead of using days and years as a method of computing the worth of indulgences, the Church now takes into account the action itself of the faithful Christian who does the work to which the partial remission is attached. In the words of Pope Paul VI, "It has been thought appropriate that this remission of temporal punishment which the Christian faithful gain through an action should serve as the measurement for the remission of punishment that the authority of the Church adds by way of partial indulgence. In other words equal remission of punishment through the Church's Intervention" (Chapter V, Norm #6).

Acting on the principle that what is offered too abundantly is not sufficiently appreciated, the Holy Father decided that the number of plenary indulgences should be greatly reduced. It was felt that this will help people to gain them with the proper dispositions. He also pointed out that many faithful Catholics need considerable time to prepare themselves properly.

The designation of "real" and "local" indulgences has been abolished. The purpose of this change is to make it abundantly clear that indulgences should be attached to the works of the faithful and not to things and places that are only an occasion. He went so far as to decree that members of pious associations could gain indulgences without being bound to use certain things.

Norms for indulgences

The apostolic constitution lays down specific norms which must be followed in order for the faithful to receive an indulgence. In addition the revised Enchiridion lists an expanded set of norms-a total of 36 in all. These additional norms come mostly from the revised Code of Canon Law and describe in detail the powers of Church authorities to grant indulgences and the power of the confessor to change the regulations. Among other norms, the Enchiridion states that nobody can obtain an indulgence for another living person. Nor can it be obtained for an action or prayer which is already obligated by law.

Most important among the new norms are the requirements to obtain a plenary indulgence. The faithful should be made aware of these conditions and should often be reminded of them. The indulgenced work must be performed and three conditions fulfilled. "These conditions are: (a) sacramental confession, (b) Eucharistic Communion and (c) prayer for the Pope's intentions" (Norm #7). It is also necessary that the faithful must be free from all attachments to any sin at all-even venial sin. These three conditions may be completed several days before or after the good work is performed. One Our Father and one Hail Mary are enough to fulfill the condition of praying for the pope's intention.

The ancient practice of applying the indulgence on behalf of the faithful departed who are in Purgatory is approved by the Holy Father. He writes, "Holy Mother Church is extremely concerned for the faithful departed. She has decided to intercede for them to the fullest extent in every Mass" (Norm #20). The same sentiment is contained in the new Catechism where we read, "Since the faithful departed now being purified are also members of the communion of saints, one way we can help them is to obtain indulgences for them, so that the temporal punishment due for their sins may be remitted" (#1479).

In the days following the Second Vatican Council many important changes have been made concerning the doctrine of indulgences. Indulgences, especially the full remission of sin, are more difficult to obtain because they are fewer in number and their conditions are more difficult to achieve. The condition that the penitent be free from all attachment to any sin at all is a difficult requirement for anyone to achieve. Despite these added difficulties, Pope Paul VI, the 1983 Code of Canon Law, the Enchiridion Indulgentiarum and the new Catechism of the Catholic Church all encourage the faithful to obtain indulgences for themselves and for the souls in Purgatory.

Benefits of the system of indulgences

Clearly the devout Catholic at the close of the 20th century should not abandon this vital source for obtaining the remission of temporal punishment. Clearly it is the responsibility of the parish priest and those involved in religious education to encourage the faithful to become conscious of the benefits obtained through the Church's system of indulgences.

This is clearly the teaching of Pope Paul VI in "Indulgentiarum Doctrina" when he wrote, "At the present day, the Church invites all her children to think over and weigh up in their minds as well as they can how their use of indulgences benefits their lives and all Christian society. . . . Holy Mother Church recommends the practice of indulgences to the faithful. It has been very dear to Christian people for many centuries as well as in our own day. Experience proves this" (Chapter IV).

May it be very dear to Christian people for many centuries to come! n