On Indulgences

What is an indulgence? "Indulgence is accustomed to signify remission and facility, or, so to speak, condescension, in the holy Scriptures and in other authors..." Bellarmine, de Indulg., book 1, chap. 1. Hence Indulgence, taken theologically, is defined: the remission of temporal punishment owed to God for sins remitted as regards guilt, granted by a legitimate minister outside the sacrament of penance, through the application of the satisfactions of Christ and of the Saints.

Remission of temporal punishment: for remission of eternal punishment together with remission of mortal guilt is not obtained except through the sacrament of penance, or through charity and perfect contrition with the vow of the sacrament. But when guilt and eternal punishment have been remitted, temporal punishment, also owed to sin, is not always remitted. St. Thomas, III, q. 80, art. 4. Now this temporal punishment is that which is then remitted through satisfactory works and through Indulgence in this life; otherwise it will be paid after this life in Purgatory. The same must be said, by proportionate reasoning, of venial sin, to which only temporal punishment is owed. St. Thomas, loc. cit. Its guilt is remitted by charity and other pious acts, by which temporal punishment is also remitted; but again this is not always wholly remitted, whence it must be remitted either by other satisfactory works or by Indulgence in this life, otherwise it too will have to be paid in Purgatory after this life. Trent, sess. 6, canon 30; sess. 14, canons 5, 8, 9, chaps. 12, 15; St. Thomas, IV Sent., dist. 16, q. 2, art. 2, q. 4; dist. 17, q. 2, art. 5, q. 2; supplement, q. 15, art. 3. Therefore indulgence is neither remission of the guilt, Benedict XIV, de Syn., book 13, chap. 18, n. 7; Suarez, de Poenit., disp. 50, sect. 1, n. 14, nor is it remission of the debt of eternal punishment; rather it is only remission of the debt of temporal punishment still owed to sin. Of temporal punishment, namely to be inflicted by God in Purgatory, and therefore it is remission before God. It is by no means a mere remission either of penance imposed or to be imposed on the penitent by the confessor, or of canonical penance, which the Church formerly inflicted. Indulgence would not then be most salutary for us. Trent, sess. 25, Decree on Indulgences. "This opinion," says St. Thomas, IV Sent., dist. 20, q. 1, art. 3, q. 1, "does not seem true, first because it is expressly against the privilege given to Peter, that what he would remit on earth would be remitted also in heaven; whence remission which is made as regards the forum of the Church is valid also as regards the forum of God; and besides, the Church, granting or giving Indulgences of this kind, would harm rather than help, because she would remit to graver penalties, namely of Purgatory, by absolving from imposed penances." But although indulgence is remission of temporal punishment, and from this head frees us from other satisfactory works, nevertheless we cannot for that reason absolutely neglect these; since they serve at the same time both for satisfying for sins committed and for preventing sins in the future. St. Thomas, Quodlibet 2, art. 16, ad 3.

This remission of temporal punishment is made through application of the satisfactions of Christ and of the Saints, by force of the communion of Saints which is present in the Church, and of the power by which one can satisfy for another. "The work of one," says St. Thomas, Quodlibet 2, art. 16, "can be satisfactory for another, to whom it is referred by the intention of the one doing it. But Christ poured out his Blood for his Church, and did and sustained many other things, the valuation of which is of infinite value because of the dignity of the person... similarly also all the other Saints had the intention in those things which they suffered and did for God, that this would be for the utility not only of themselves, but also of the whole Church." Cf. Contra Gentiles, book 3, chap. 158, n. 4. Now the satisfactions of infinite price of Jesus Christ, to which accede the satisfactions of the Blessed Virgin and also the superabundant satisfactions of the Saints, constitute the treasury of the Church, of which we participate through indulgences. Extravagant Unigenitus 2, de Poenit. et remiss.; Benedict XIV, Constitution Pia Mater, April 5, 1747, at the beginning. Superabundant: "And therefore," says St. Thomas, IV Sent., dist. 20, q. 1, art. 3, q. 1, "it must be said that [indulgences] are valid both as regards the forum of the Church and as regards the judgment of God, for the remission of the punishment remaining after contrition and absolution and confession, whether it has been imposed or not. But the reason why they can be valid is the unity of the mystical body, in which many have supererogated by works of penance beyond the measure of their debts; and many have also patiently sustained unjust tribulations, through which a multitude of punishments could be expiated, if they were owed to them; and the abundance of their merits is so great that they exceed every punishment owed by those now living, and especially because of the merit of Christ, which, although it operates in the sacraments, nevertheless its efficacy is not included in the sacraments, but by its infinity exceeds the efficacy of the sacraments. But it was said above, art. 2, q. 3, that one can satisfy for another. But the Saints, in whom a superabundance of works of satisfaction is found, did not perform works of this kind determinately for this man who needs remission; otherwise he would obtain remission without any indulgence. But they did so commonly for the whole Church, as the Apostle says to the Colossians 1, that he fills up those things which are lacking of the Passion of Christ in his body for the Church to which he writes. And thus the aforesaid merits are common to the whole Church. But those things which are common to some multitude are distributed to individuals of the multitude according to the judgment of him who presides over the multitude. Whence just as someone would obtain remission of punishment if another had satisfied for him, so also if the satisfaction of another is distributed to him by one who can do it." Cf. Quodlibet 2, art. 16; supplement, q. 25; L., book 6, n. 531; E.M.

Does the Church have the power of granting indulgences? R. Affirmatively, and it is of faith. Trent, sess. 25, Decree on Indulgences; Pius IV, Bull Iniunctum nobis, November 18, 1564. But indulgences cannot be granted without cause, neither licitly nor validly. The reason is that the prelates of the Church are nothing other than delegates of Christ for dispensing the treasury of the Church. L., book 6, n. 532. Now "whatever cause is present which turns to the utility of the Church and the honor of God is a sufficient reason for bestowing indulgences." St. Thomas, IV Sent., dist. 20, q. 1, art. 3, q. 2. Indulgences can be granted "principally by the Pope; but by others insofar as they receive power from him, whether ordinary or committed, or delegated." St. Thomas, Quodlibet 2, art. 16; Suarez, de Poenit., disp. 53.

The Supreme Pontiff can delegate this faculty both to Bishops and to simple priests. Indeed, as St. Thomas says, Quodlibet 2, art. 16, ad 2, "an indulgence does not extend to the remission of guilt, because it is not sacramental; whence it does not follow order, but jurisdiction; for even one who is not a priest can make an indulgence, if it has been committed to him." Hence 1. the application of indulgences is made outside the sacrament. 2. A Bishop-elect and canonically instituted, although not yet consecrated, can grant indulgences, but by no means a titular Bishop, or coadjutor, or resigned Bishop. Sacred Congregation of Indulgences, January 12, 1878, to 4. 3. Personal indulgences granted by a Bishop can be acquired only by diocesan subjects, since no one can be bound or absolved by a judge not his own. Chap. Quod autem 4, de Poenit. et remiss. But a Bishop can grant indulgences to his subjects staying outside his diocese, because he has personal jurisdiction over them. St. Thomas, supplement, q. 26; L., book 6, nn. 532-533.

Who in particular can grant indulgences? 1. The Supreme Pontiff can grant any indulgences whatsoever for the whole Catholic world, for the living and for the dead. A General Council also has this faculty together with the Supreme Pontiff. But a Provincial Council does not have this power. St. Thomas, Quodlibet 2, art. 16.

2. Bishops can grant a year of indulgence on the day of dedication or consecration of a Church; and fifty days at other times; and these indulgences are not applicable to the dead. Chap. Cum ex eo 14, de Poenit. et remiss. A Bishop cannot grant indulgences to the faithful of another diocese. Nevertheless pilgrims can gain local indulgences by visiting, for example, a Church or oratory to which an indulgence has been granted. But a successor Bishop cannot add to the same object or act of piety other fifty days of indulgences. Nor indeed can Bishops grant fifty days of indulgences to individual parts of some pious work, or to individual words of some prayer. Sacred Congregation of Indulgences, January 12, 1878. Archbishops can grant a year of indulgence on the day of dedication or consecration of a church as Bishops can, and besides at other times an indulgence of one hundred days, both in their own dioceses and in those of their own province. Chap. Nostro 15, de Poenit. et remiss. Besides this, Archbishops and Bishops have the faculty of giving the blessing with plenary Indulgence in the article of death, and of delegating this faculty to others. Benedict XIV, Constitution Pia mater. For this blessing the rite prescribed in the Roman Ritual is to be observed.

3. "A Bishop in the lands of infidels, although auxiliary of the Ordinary of some diocese, cannot grant an Indulgence of fifty days, as a diocesan can." Sacred Congregation of Indulgences, January 12, 1878.

4. Nuncios and Apostolic Legates, by force of the concessions which are made to them by the Supreme Pontiff, can grant indulgences in the places of their own Nunciature or Legation for some pious work of one hundred or three hundred days, provided they do not reach a year. They can grant to a Church or Chapel indulgences of seven years and seven quarantines for all the faithful who have received the sacraments of penance and Eucharist, and who have visited the aforesaid sanctuaries and there prayed according to the intention of the Supreme Pontiff.

5. Cardinals can grant indulgences of two hundred days in their own dioceses and in their own titular Churches. By at least the tacit consent of the Supreme Pontiff, the Cardinal Major Penitentiary can grant at Rome one hundred days of indulgences.

6. Vicars Apostolic, Vicars General, Vicars Capitular, Abbots, Generals, Provincials of religious orders, penitentiary canons, pastors, and confessors can grant no indulgence without a special faculty of the Holy See. Chap. Accedentibus 12, de Excess. prael.; Sacred Congregation de Propaganda Fide, August 24, 1852. Cf. Sacred Congregation of Indulgences, August 28, 1903; Suarez, disp. 55, sect. 5, n. 2; St. Thomas, supplement, q. 26; La-Croix 1317 ff.; E.M.

7. Priests enrolled in the Eucharistic Priestly Federation can grant to their penitents a plenary Indulgence for each week, if the aforesaid penitents receive the Most Holy Eucharist daily or almost daily. Pius X, Brief, May 10, 1906. The aforesaid Priests can likewise bless beads with the indulgences of the Fathers Crucigeri. Pius X, September 15, 1908.

8. "Whenever, the ordinary confessor being absent, any other priest is duly called to minister the last sacraments to religious women of both solemn and simple vows, he can also impart the apostolic blessing to the same as they are dying, even if otherwise he does not possess this faculty, according otherwise to the norm of the Constitution of Benedict XIV Pia mater, and with the form prescribed in the Roman Ritual observed." Holy Office, April 1, 1909. Acta Apostolicae Sedis, vol. 1, p. 490.

Note: Those who obtain general concessions of indulgences, general not personal, for the recitation, for example, of prayers, etc., must, under penalty of nullity, bring a copy of the same concessions to the Secretary of the Sacred Congregation of Indulgences. Same Sacred Congregation, January 28, 1756; April 14, 1856. He who has obtained the faculty of blessing Beads, Crosses, Rosaries, Medals, etc., with application of Apostolic Indulgences and of St. Bridget, cannot validly exercise it unless he has been approved for receiving sacramental confessions, at least of men. Sacred Congregation of Indulgences, June 14, 1901. And the same faculty must be recognized by the Holy Office. Pius X, motu proprio, April 7, 1910. Acta Apostolicae Sedis, vol. 2, p. 225 ff. All confessors can commute the abstinence of Wednesday and Saturday, to which those who do not know how to read are bound, in place of reciting the little office, for the effect of enjoying the Sabbatine privilege of the scapular of the Blessed Virgin Mary of Mount Carmel. Sacred Congregation of Indulgences, June 14, 1901. Trent, sess. 21, chap. 9, de Ref.; E.M.

Privileges of Cardinals. "6. Of gaining in their own chapels the indulgences for acquiring which the visit of some church or public chapel of the city or place in which the Cardinals are actually staying is prescribed; their familiars can also enjoy this privilege. "7. Of blessing everywhere, by the sign of the cross alone, with all indulgences customarily granted by the Holy See, rosaries and other prayer beads, crosses, medals, statues, scapulars approved by the Apostolic See, and of imposing these without the burden of inscription. "8. Under one blessing, of erecting in churches and oratories, even private ones in which Mass can be celebrated, and in other pious places, the Stations of the Way of the Cross with all indulgences which have been imparted to those performing an exercise of this kind; and also of blessing for the faithful who, because of infirmity or another legitimate impediment, cannot visit the sacred stations of the Way of the Cross, images of the Crucified with application of all the indulgences annexed by the Apostolic See to the devout exercise of the same Way of the Cross. "14. Of granting an indulgence of two hundred days in places or institutes and for persons of their jurisdiction or protection; likewise in other places, but to be gained only by those present, each time." First Supplement. E.M.

What do the words in forma Ecclesiae consueta, in the accustomed form of the Church, signify in Concessions of indulgences? The words in forma Ecclesiae consueta, which are used in Concessions or Indults, signify nothing other than that the indulgences are granted to the faithful truly penitent, or truly contrite. Lavorius, tract. de Iubilaeo et Indulg., part 2, chap. 14; Theodorus a Spiritu Sancto, part 1, p. 284. Nor indeed do they signify that some special formula is to be used in the blessing of pious objects so that indulgences may be applied to them. For this the simple sign of the cross suffices, except for Rosaries of the Fathers Preachers and Servites, for which the prescribed formula is required. Sacred Congregation of Indulgences, April 11, 1840; January 7, 1843; February 29, 1864. The prescribed formula is also required for the Crosses of Stations of the Way of the Cross, for aggregation to various Confraternities, for a plenary Indulgence in the article of death through the Apostolic Blessing, and for the Apostolic Blessing besides the aforesaid.

Several objects can be blessed at the same time, and indulgences can be applied to them. Sacred Congregation of Indulgences, March 12, 1855. Several indulgences can be applied to the same object. And thus Apostolic indulgences, those of the Fathers Preachers, Crucigeri, and St. Bridget can be applied to the same beads. Nevertheless, to gain them, the imposed repeatable works must be renewed. Sacred Congregation of Indulgences, February 29, 1820. Indulgences can generally be applied to any solid and durable things, but by no means to fragile ones. Sacred Congregation of Indulgences, January 24, 1846. But specifically beads or rosaries can be blessed if made from polished steel (acciaio polimentato), from iron, tin, lead, and from solid and compact glass. Sacred Congregation of Indulgences, February 29, 1820; March 22, 1839. But whether someone can gain the same indulgences several times in a day, by several times repeating the imposed works, must be determined from another clause of the Concession, toties quoties, as often as, or if the Concession determines nothing. Holy Office, June 24, 1914, Acta Apostolicae Sedis, vol. 6, p. 379. On the same day the indulgences of Stations, or of the Visitation of a Church, cannot be obtained several times. On the contrary, indulgences of the Rosary, acts of Faith, Hope, Charity, etc., can be obtained several times. E.M.

For the Way of the Cross to be erected, a written faculty obtained from the General of the Order of St. Francis or from the Holy See is required. It is to be exhibited to the Ordinary, who must give consent in writing, as also the Superior of the place. The customary form must be used, and the document of erection is to be kept in the place. Thus several decrees of the Sacred Congregation of Indulgences.

Apostolic Blessing to be imparted at the end of sermons. This blessing is given by one sign of the cross with a Crucifix, with the following formula: Benedictio Dei Omnipotentis Patris et Filii et Spiritus Sancti descendat super vos, et maneat semper. R. Amen. Sacred Congregation of Rites, May 11, 1911.

General Absolution and papal Blessing to Secular Tertiaries. "Regular Superiors can delegate Priests of their own Order, even those not approved for hearing confessions, to impart General Absolution and the papal Blessing to secular Tertiaries in their own churches." Holy Office, May 27, 1914, Acta Apostolicae Sedis, vol. 6, p. 347.

Manner of blessing certain devotional things by Apostolic authority. Declaration. "In blessing several similar or diverse objects of religion which are offered to a priest furnished with several faculties, joined or mixed together, and in enriching them with indulgences by force of diverse faculties, one sign suffices for several blessings and annexations of indulgences. And the declaration is not extended to metallic medals to be substituted for scapulars, concerning which in the Decree of the Holy Office, December 16, 1910." Holy Office, May 18, 1914, Acta Apostolicae Sedis, vol. 6, p. 346.

Blessing of medals for scapulars. Several medals, to be substituted for scapulars, can be blessed at the same time, by one sign of the cross, by a Priest having the power. Nor is it necessary that the persons to whom they are distributed have already been enrolled in the Scapulars. Holy Office, June 4, 1903, Acta Apostolicae Sedis, vol. 5, p. 303 ff.

Indulgence toties quoties, annexed to Crucifixes. "The faculty of blessing Crucifixes with application of the Plenary Indulgence called toties quoties, whether obtained personally from the Supreme Pontiff, or in any way from the Apostolic See through the channel of any Office or person, is to be understood thus and not otherwise: that any of Christ's faithful, constituted in the article of death, who shall have kissed or in any way touched one of these blessed Crucifixes, even if it does not belong to him, provided that, confessed and refreshed by holy Communion, or, if he could not do this, at least contrite, he has devoutly invoked the Most Holy Name of Jesus by mouth, if he could, otherwise by heart, and has patiently accepted death from the hand of the Lord as the wages of sin, can acquire the Plenary Indulgence." Holy Office, June 10, 1914, Acta Apostolicae Sedis, vol. 6, p. 348.

To whom can indulgences be applied? Since the living are subject to the authority of the Church, the Church directly remits temporal punishments to them through indulgences; and consequently indulgences are said to be granted by way of payment and absolution, namely by paying those penalties through the application of the satisfactions of Christ and of the Saints. St. Thomas, IV, dist. 20, q. 1, art. 3, q. 1, ad 2. Indulgences can also be applied to the dead dwelling in Purgatory, and they are applied to them by way of suffrage, since the Church no longer has jurisdiction over the souls which are detained in Purgatory. By way of suffrage, namely by offering to God a part of the satisfactions of Christ and of the Saints which corresponds to the granted indulgence, asking God that he will console the souls of Purgatory by remitting to them as much punishment as corresponds to the obtained indulgence. But the real effect of such an indulgence cannot be infallibly affirmed, namely whether it is applied totally and to such a soul. For God has made no formal promise of this matter. But, the communication of the Saints being considered, it can very piously be believed and hoped. Sacred Congregation of Indulgences, July 28, 1840. Hence it is very useful to apply to the dead as great a number of indulgences as we can. Therefore "although the effect of indulgences for the living is infallible, nevertheless it is not infallible for the dead, since for them there is no promise present, whence God accepts them only according to his good pleasure." L., book 6, n. 534. And this is confirmed from the use and practice of the Church of celebrating Masses for several years and for the same souls, e.g., anniversaries, even on privileged altars, or those to which the privilege of plenary indulgence adheres.

But that practice would be vain if it were established with infallible certainty that immediately, when the first Mass was applied to them, they would be freed. All and individual indulgences which are reviewed in the Collection of prayers, etc., commonly Raccolta di orazioni, etc., are applicable also to the faithful departed. Sacred Congregation of Indulgences, September 30, 1852. St. Thomas, supplement, q. 27, art. 4, q. 71; Lugo, disp. 27, n. 58; La-Croix 1336; Billuart, Appendix, art. 6; E.M.

Of how many kinds is Indulgence? One Indulgence is plenary, another partial. Plenary is that by which the whole temporal punishment owed to sins is remitted. But partial is that by which some certain quantity of the aforesaid punishment is remitted. St. Thomas, Quodlibet 2, art. 16. Now a partial indulgence, e.g., of forty days or one year, does not import remission of forty days or one year of the punishment of Purgatory, but only remission of that punishment of Purgatory which someone would once have obtained before God through canonical penance of forty days or one year. But how great is the remission of the punishment of Purgatory corresponding to the aforesaid canonical penance is a matter unknown to us and is reserved to divine mercy. Benedict XIV, de Syn., book 13, chap. 17; St. Thomas, supplement, q. 28; L., book 6, nn. 530, 535.

Besides, one Indulgence is local, another personal, another real. Local is that which is affixed to a determined place, e.g., to a determined church, to a determined chapel and altar, statue or image, placed in some Sanctuary. Personal in the stricter sense is that which is granted to some person or persons, without being granted to all the faithful. But less strictly it is that which is granted to the faithful independently of place or of a determined object, on account of some act of piety. Finally, real is that which is annexed to portable objects or things of devotion, e.g., a crucifix, medal, rosary, small statue, etc. This real Indulgence is regularly also personal, since regularly only the owners of these things, to whom the aforesaid things were first handed over, can gain the indulgences. And if the same things are lent to others so that they may gain the indulgences, or are given to them, the indulgences are lost. Sacred Congregation of Indulgences, February 6, 1657; February 3, 1745. Blessed objects can neither be sold nor exchanged, otherwise the indulgences are lost. Sacred Congregation of Indulgences, June 4, 1721; December 4, 1722. Indeed, if someone buys them so that he may then distribute them blessed, he can neither seek back their price, nor anything even under the title of alms, without the indulgences being lost. Sacred Congregation of Indulgences, February 22, 1847; January 31, 1837; July 16, 1887. But real indulgences of this kind endure as long as the object is not at least morally destroyed; and thus, if a rosary is repaired because some beads have been lost, the indulgences are not for that reason lost. Sacred Congregation of Indulgences, January 10, 1839.

Moreover one Indulgence is perpetual, another temporary. The former endures until it is revoked; the latter endures only for a determinate time, e.g., three, five, seven years. But indulgences granted at the good pleasure of the Roman Pontiff or of the Apostolic See are judged perpetual, because they are referred not to the person, but to the dignity. Rule 16 of Law in 6.

Finally, one Indulgence is only for the living, another only for the dead, another for the living with the faculty of applying it to the dead. This Indulgence granted for the living and also applicable to the dead does not signify that someone can gain the indulgence twice, for himself and for the dead, but only that he can gain it at his choice either for himself or for the dead. Sacred Congregation of Indulgences, January 15, 1839. Therefore, in order that an indulgence can really be applied to the dead, it is required: 1. that in the Pontifical Indult it be granted as applicable to the dead; 2. that there be an intention of making such application. Suarez, disp. 53, sect. 14. But it can be applied either generally to all souls dwelling in Purgatory, or in particular to some or to one only. E.M.

Is intention prerequired for gaining indulgences? R. Affirmatively, for an indulgence is a grace which is made to those willing to enjoy it; and therefore certain works to be fulfilled are always prescribed. But it is not necessary that this intention be actual; rather a virtual intention suffices, namely one once had and not revoked, which moves us to fulfill the prescribed works. But whether even a merely habitual intention suffices, i.e., once had and not retracted, without it moving us to fulfill the prescribed works, is controverted. Grave doctors affirm, because an indulgence is granted by the Church by way of payment for the work imposed. Therefore, this having been furnished, the power of the keys of the Church pays the penalty. Cf. Schmalzgrueber, book 5, tit. 38, n. 133. In the book of indulgences La Raccolta, p. XII, it is said: "it is necessary to have at least in general the intention of gaining indulgences." Therefore it suffices if someone in the morning forms the intention of gaining, during the day, all indulgences which are annexed to the pious works which he is going to do. Nor indeed is it necessary to know determinately what these indulgences are, and whether in fact they are. Laymann, book 5, tract. 7, chap. 6, n. 5; Diana, tom. 4, res. 18; Billuart, Appendix de Indulg., art. 5; Lugo, de Poenit., disp. 27, n. 80.

Is it required, for gaining indulgences, that someone be in the state of grace? R. Affirmatively. "No punishment can be remitted to anyone unless guilt has already been remitted to him." St. Thomas, IV Sent., dist. 20, q. 1, art. 5, q. 1; L., book 6, nn. 533, 534. Besides, an Indulgence depends on the intention of the one granting it. Now an indulgence is granted only to the contrite and confessed. St. Thomas, supplement, q. 27, art. 1. Nevertheless, if a plenary indulgence requires several works of piety, it is enough that the last be performed in the state of grace. Raccolta, p. XII; L., loc. cit. If, when Confession is prescribed, after Confession someone falls into grave sin, an act of contrition suffices, and a new Confession is required only in a Jubilee. Sacred Congregation of Indulgences, March 14, 1852.

Can someone who is in the state of mortal sin gain indulgences at least for the souls of Purgatory? The Sacred Congregation of Indulgences responded, February 22, 1847: Let him consult approved authors. But approved authors, some affirm, because it is necessary that someone first make the Indulgence his own; others deny, because for gaining an Indulgence it suffices only to do what is prescribed, in order that it be applied by the Church to the Souls of Purgatory. L., book 6, n. 534; Bellarmine, de Indulg., book 1, chap. 14; Suarez, de Poenit., disp. 53, sect. 4, n. 6; Lugo, de Poenit., disp. 27, n. 75.

Is venial sin an obstacle to gaining an indulgence? "It is certain that venial sin not remitted as regards guilt cannot be remitted as regards punishment. Thus St. Thomas, supplement, q. 27, art. 1, whom Viva, Sporer, and others everywhere follow. Nevertheless that venial sin does not prevent the punishment owed to other sins already remitted from being remitted...

Nor does it obstruct that the plenary indulgence was granted under the notion of total remission, so that if it does not remove the punishment of that venial sin not remitted, it removes none. For it is answered that just as it is not repugnant that the guilt of some venial sin be remitted without the guilt of others being remitted, so also with punishment. But the Pontiff, in granting a plenary indulgence, is not presumed to wish to restrict it only to those to whom all venial sins are remitted, but rather to grant it according to the capacity of the subject, so that at least the punishment of those venial sins whose guilt has been remitted may be remitted." L., book 6, n. 534. "No one obtains a plenary indulgence who is not free from every venial sin, since punishment is not remitted while guilt remains; but he can obtain full pardon of the others who is held only by affection for some one, and therefore the effect is greater according to the more perfect disposition of soul; for the Pontiff is judged to grant plenary remission to be obtained according to the capacity of the subject, so that the punishment of remitted venial sins may be remitted." Kenrick, 2nd ed., Mechlin, 1860, tract. 18, n. 253. And hence it is clear that someone can acquire several plenary indulgences on the same day. Sacred Congregation of Indulgences, May 27, 1841. Nevertheless no one can gain a second plenary indulgence if after the first no further punishment to be paid remains.

What is generally required as regards the fulfillment of the works imposed for acquiring indulgences? Someone must fulfill them piously and devoutly, personally and integrally, at the time and place and with the other circumstances established in the indult. Sacred Congregation of Indulgences, March 21, 1820. Personally; nevertheless the alms prescribed in a Jubilee can be fulfilled through another. Integrally: a small omission does not impede gaining the indulgence; a small thing is reputed as nothing. But they need not be fulfilled among themselves in any determined order.

That formula, those who, truly penitent, confessed, and refreshed by holy communion, have visited the church, indeed imports that Confession must be performed even by those who are not conscious to themselves of lethal sin; which Confession nevertheless can also suffice if it is completed on the vigil of the festivity. But the visitation of the church can be fulfilled either before or after the fulfillment of the other pious works. Sacred Congregation of Indulgences, May 19, 1859. When in partial Indulgences the clause is added, with heart at least contrite, contrition is required only as a disposition, not as an imposed work, and therefore it is not necessary that an act of contrition be elicited by those who are in the state of grace. Sacred Congregation of Indulgences, December 17, 1870. A work which must be performed from obligation from elsewhere cannot suffice for gaining an indulgence without the express concession of the Supreme Pontiff, unless it is a work imposed by the confessor as penance. Benedict XIV, Constitution Inter praeteritos, § 53; Sacred Congregation of Indulgences, May 29, 1841; March 7, 1888. Cf. Benedict XIV, Inst. 53, § 11. Cf. here 734. But by the same pious work, to which indulgences are annexed under various titles, all can be gained, provided that the imposed works truly cannot or are not accustomed to be repeated, such as Confession, unless it is necessary from elsewhere. Sacred Congregation of Indulgences, January 12, 1878, to 3. In the recitation alone of the Marian Rosary, the cumulation of Indulgences called those of the Fathers Preachers and of the Fathers Crucigeri was granted, provided the Beads have received each blessing. Sacred Congregation of Indulgences, June 12, 1907. In the recitation alone of the Rosary, etc.; for the Indulgence of five hundred days, which is annexed to Beads blessed by the Fathers Crucigeri, or by others having the faculty, is acquired as often as with the said Beads the Pater noster or Ave Maria is recited. Acta Sanctae Sedis, vol. 40, p. 443. The Most Holy One granted "that the sick or those worn out by old age in a community and living under a rule, who cannot visit churches or oratories or execute other things prescribed for indulgences, may nevertheless be able to gain indulgences by fulfilling other pious works to be prescribed at the judgment of the confessor." Leo XIII, January 16, 1886. Pius IX had already granted the same privilege earlier, on September 18, 1862, to the habitually sick outside a community, unable to leave the house. St. Thomas, supplement, q. 27, art. 3; L., book 1, s., nn. 533, 534; E.M. "The faithful of each sex who, for zeal of perfection, or for the sake of instruction or education, or even of health, live a common life in houses lacking a church or public chapel, but established with the consent of the Ordinaries, and also all persons staying there to minister to them, whenever the visitation of some church in general is prescribed for gaining indulgences, i.e., not of a determined church, or of some indeterminate public oratory, can visit the chapel of their own house, in which by law they can satisfy the obligation of hearing Mass, provided that they have duly performed the other works imposed." Holy Office, January 14, 1909, Acta Apostolicae Sedis, vol. 1, p. 210.

When are Confession and Communion to be performed? For an indulgence of Jubilee, or in the form of a Jubilee, all the prescribed works, and therefore also Confession and Communion, must be performed during the time designated for the duration of the Jubilee. For other indulgences, Confession and Communion are not always required. And thus they are not necessary for indulgences of the Way of the Cross. Nevertheless they are ordinarily required as regards most plenary indulgences. Now Confession and Communion can be performed on the vigil of the festivity, or of the day to which the indulgences are affixed; and even eight days before the feast, where because of the scarcity of confessors the faithful frequently cannot confess. Sacred Congregation of Indulgences, May 19, 1750; June 12, 1822; October 6, 1870; Raccolta, p. XXI; L., loc. cit., n. 534.

When Confession is prescribed for gaining an indulgence, it is necessary for all, even for those who already are in the state of grace; but for these only Confession without absolution suffices. Sacred Congregation of Indulgences, May 19, 1759; August 20, 1822; December 15, 1841; May 6, 1852. All those who have the custom of making Confession at least once in each week can gain all and any indulgences whatsoever which occur from one Confession to another, except the indulgence of Jubilee, and others granted after the likeness of a Jubilee. Confession would then be necessary only if they have sinned gravely. Sacred Congregation of Indulgences, December 9, 1763; March 5, 1855; December 4, 1843; November 23, 1878; February 25, 1886; Raccolta, pp. XVII-XVIII. Besides, all who daily approach Communion, although they abstain from Communion once or twice during the week, gain all occurring Indulgences without the obligation of weekly Confession. Sacred Congregation of Indulgences, February 14, 1906. Easter Communion suffices for gaining indulgences affixed to the same day or to the following day. Nevertheless the same does not suffice for gaining the indulgence of Jubilee. And the same must be said of annual Confession. Sacred Congregation of Indulgences, May 10, 1844; March 19, 1841; December 15, 1841; May 10, 1884.

Outside Jubilee the same Confession and Communion suffice for gaining several plenary indulgences on the same day or the following, provided nevertheless that the other prescribed works are fulfilled. Sacred Congregation of Indulgences, May 29, 1841; February 29, 1864. When for gaining a local or personal indulgence a determined church is to be visited, it is not necessary to receive Communion in the same church, unless this also has been prescribed. But if Communion is received in it on the same day to which the indulgence is annexed, and prayers are poured forth according to the intention of the Supreme Pontiff, it is not necessary to make another visitation. Raccolta, p. XXV. Since in the article of death it is not possible to receive Communion, then to gain a plenary indulgence it suffices to invoke, with contrition and at least by heart if one cannot by mouth, the Name of Jesus. E.M. "... It is granted that the Confession to be performed for gaining an Indulgence, if this has been granted several times on the same day, can be anticipated during the three immediately preceding days; but if it has been granted once in a day, only two whole days beforehand... yet in such a way that besides Communion permitted on the day before the day to which the Indulgence is annexed, in fulfilling the other imposed works the general rule concerning the manner and time prescribed in the concessions is observed." Sacred Congregation of Indulgences, March 11, 1908, Acta Sanctae Sedis, vol. 41, p. 359 ff.

All who daily approach Communion, although they abstain from Communion once or twice during the week, gain all occurring Indulgences without the obligation of weekly Confession, nothing nevertheless being innovated concerning Indulgences of Jubilee. Sacred Congregation of Indulgences, February 14, 1906.

With regard to those who are refreshed daily or almost daily by the Bread of Angels, the broader concessions already made remaining firm, and by name that of February 14, 1906, sacramental confession made within the last eight days before the day designated for gaining the Indulgence suffices for gaining any Indulgences whatsoever. Sacred Congregation of Indulgences, April 23, 1914, Acta Apostolicae Sedis, vol. 6, p. 309.

What prayers are to be recited? The prayers regularly to be recited according to the intentions are often not determined. Therefore someone is free to recite whatever prayers he wishes. Sacred Congregation of Indulgences, May 29, 1841; September 13, 1888. From accepted use, five Pater and Ave suffice. Nevertheless vocal prayers are to be recited. Sacred Congregation of Indulgences, September 13, 1888; Benedict XIV, Convocatis, November 25, 1749, § 51; Encyclical to the Roman Penitentiaries Inter praeteritos, December 3, 1729, § 83. Prayers are to be recited in the church if it is prescribed to visit the church and pour forth prayers there; otherwise they can be recited in any place. Raccolta, p. XXIV. Prayers are not to be recited on bent knees unless this also is prescribed. Sacred Congregation of Indulgences, September 18, 1862; Raccolta, p. XV. But someone can recite them alone, or alternately with a companion according to custom. Sacred Congregation of Indulgences, February 29, 1820. Prayers are to be recited as many times as there are diverse indulgences which someone wishes to gain on the same day. Raccolta, p. XXV. The intentions of the Supreme Pontiff, which he almost always requires, are the exaltation of the Catholic Church, the propagation of the faith, the extirpation of heresy and schism, the conversion of sinners, peace and concord among Christian Princes, and other necessities of the Christian people. It is not necessary to have these intentions explicitly; it suffices generally to pray according to the intention of the Supreme Pontiff. Sacred Congregation of Indulgences, July 12, 1847. Prayers to which indulgences are annexed can be recited in any language, provided the translation is faithful. So that the faithfulness of the translation may be established, the Declaration of the Cardinal Prefect of the Sacred Congregation of Indulgences, or of the Bishop of the place to whom that translation is a vulgar language, suffices. Sacred Congregation of Indulgences, December 29, 1864. The Little Office of the Blessed Virgin Mary is excepted, which is to be recited in Latin. Sacred Congregation of Indulgences, September 13, 1888. The same must be said of the Office of the Dead. The recitation of the Little Office of the Blessed Virgin Mary in the vernacular language is valid only for private recitation. Sacred Congregation of Indulgences, August 28, 1903. But that is still private "although its recitation takes place in common within the enclosure of a religious house, indeed even in the church itself or public oratory annexed to the aforesaid house, but with doors closed." Sacred Congregation of Rites, December 18, 1906. For deaf-mutes, when visitation of a church is prescribed, it suffices devoutly to visit the church; when public prayers are prescribed, it suffices to pray by heart, provided they are found together with other faithful in the same place; when private prayers are prescribed, the confessor can commute them into other pious acts in some way sensible. Sacred Congregation of Indulgences, March 15, 1852; Raccolta, p. XVI. And by a general Decree it was conceded to them to acquire indulgences by pouring forth the imposed prayers by signs or by mind, or only by reading the same without any pronunciation. Sacred Congregation of Indulgences, July 18, 1902. E.M.

A daily plenary indulgence for those visiting some church, unless otherwise expressly declared, signifies that each one of Christ's faithful can gain that indulgence only once in the year. Pius IX, March 15, 1852.

How is the visitation of a church to be performed? Visitation of a church is to be performed for gaining indulgences when it is prescribed, and it must be effected in a determined church if it is determined by the indult. Raccolta, p. XXI. It is not necessary to enter the church. If the church is closed or it is impossible to enter it for another reason, it then suffices to pray at the door. "One existing near the doors of the church is judged to be in it." Lavorius, de Iubilaeo, part 1, chap. 18; L., book 6, n. 534. Chapels of monasteries, seminaries, and other pious societies, to which there is not free access for all the faithful from the public way, are not judged public oratories in order to gaining indulgences. Sacred Congregation of Indulgences, August 22, 1842. Visitation of a church can be made on foot or by carriage. In order that someone gain several indulgences prescribing visitation of a church, he must effect several visitations by going out and again entering the church. Sacred Congregation of Indulgences, February 29, 1864; Raccolta, p. XXIII. E.M.

At what time must the prescribed works be fulfilled? They must be fulfilled at the time determined in the indult itself. Sacred Congregation of Indulgences, September 25, 1841. Nevertheless Confession and Communion, as was said, can always be made on the vigil. The time of an indulgence granted for one determined day begins from midnight to midnight, unless something else is expressed. Sacred Congregation, January 12, 1878. "When in the concession the words are had, from first vespers, the visitation can be made on the preceding day, but not before the hour at which vespers are commonly accustomed to be publicly recited." Authentic Raccolta delle Indulg., p. XXII. Cf. 1370. But afterwards, from the Holy Office, January 26, 1911, the time for the visitation of a church, when this is prescribed, begins from noon of the day preceding that to which the Indulgence is affixed until midnight of the following day. When a plenary Indulgence is granted once in a month, the month is not necessarily to be computed from its first day, but a continuous space of thirty days suffices. Pius IX, August 9, 1852, by Decree Urbis et Orbis, "benignly commanded that all indulgences which up to now have been granted to certain feasts, and will be granted hereafter, or which for the same feasts have likewise been granted to some churches and public oratories and will be granted hereafter, or even, if it please, with the consent of the Ordinary, those granted in sacred supplications, or in novendial, or septenary, or triduan prayers before or after the feast, or while its octave endures, are to be understood as transferred for that day on which feasts of this kind, even only as regards solemnity and external celebration, but not as regards office and Mass, are legitimately transferred in some places, or churches, and public oratories, whether perpetually, or on some occasion, or for a time and while it endures. But when only the office with Mass is transferred, but not the solemnity and exterior celebration of the feast, he decreed that no transfer of indulgences is made." E.M.

When the faculty is granted of commuting the works imposed for gaining indulgences, must the commutation be made in Confession? One must stand, says Gury, n. 1016, by the rule which Benedict XIV hands down in the Constitution Inter praeteritos, § 63, where he establishes that commutations of this kind must be made in Confession alone. For, after reviewing the controversy concerning the commutation of vows, absolution from censures, and the power of dispensing in other matters, or of commuting the prescribed works, whether all these must be done by the confessor in the act of sacramental confession or not, he thus concludes: But We, to remove every difficulty, in the Instruction, Constitution Convocatis, enjoined that no absolutions, commutations, and dispensations can be given by the penitentiaries outside the act of sacramental confession; and this seemed to Us both fitting and suitable to the gravity of the matter and the quality of the ministry, and removes every occasion of controversy, and is conformable to the practice of Our Apostolic Penitentiary. But Ballerini there observes that Benedict XIV, loc. cit., speaks of faculties conceded and of the mode of using them on the occasion of the Jubilee of the year 1750, but does not establish a general law. Whence he concludes that only then must commutations, etc., necessarily be made in Confession, when in the concession a condition of this kind is expressly provided. Indeed, from various Responses of the Sacred Penitentiary, March 16, 1865, January 30, 1886, the matter is one which depends on the will of the one granting the Indulgence. If it is not positively granted, since in Jubilees the cited Constitution of Benedict XIV is for a norm, this faculty in reality is not had. Sacred Congregation of Indulgences, March 15, 1852.

In the Warnings for the Jubilee of the Holy Year 1900, § II, it is said: "Let confessors observe that absolutions and commutations, the power of which has been conferred on them, cannot be exercised by them outside the act of sacramental confession." Nevertheless for confessors outside Rome delegated by the Bishop by force of the Bull of Jubilee, as regards those impeded from coming to Rome, the Sacred Penitentiary declared, May 10, 1900, that they can use the faculties of commuting the visitations of the Basilicas outside Confession, but toward their own penitents.