§ 1. On Indulgences

1726. DEFINITION. An Indulgence is the remission of temporal punishment owed to God for sins pardoned as to fault, which the Church, outside the Sacrament, from a just cause, grants to the faithful through the application of the satisfactions of Christ and the Saints.²¹

DIVISION. An Indulgence is distinguished in many ways:

1. One is PLENARY, or total, which according to the intention of the one granting frees from all punishment; another PARTIAL, as are septenaries and quarantines, by which is understood that punishment to be taken away which would be taken away by a fast of 7 years or 40 days on bread and water, according to the Canons once customarily imposed.

2. One is PERSONAL, which is immediately granted to persons, for example to a Confraternity; another LOCAL, which is affixed to some place, for example a church, oratory, etc.; another REAL, which is attached to some portable thing, for example a Cross, Rosary, medal, etc. But a real indulgence is almost always also personal, since for the most part only the owner of the thing to which the Indulgence is annexed can gain it.

3. One is TEMPORAL, which is granted for a determined time; another PERPETUAL, which is granted in perpetuity or without any prefixed term.

1727. Principles. I. The Church has POWER of granting Indulgences, and has used this power from ancient times. - This is of faith, against Protestants, and is clear from Trent, sess. 25, Decree on Indulgences, where the Council condemns with excommunication him who should say that Indulgences are useless, or who should deny that this power exists in the Church. See the dogmatic authors.

Let the following be noted: 1. Only the Pope can grant plenary Indulgences, or Indulgences to the whole Catholic world. But he grants them either by himself or through delegates,

with this condition, however, that they then only obtain their effect when they have been recognized by the S. C. of Indulgences.¹

2. Bishops, but not Titular Bishops, can, from Lateran IV, grant to their diocesans Indulgences of 40 days; and an Indulgence of one year on the day of the dedication of a church. - These Indulgences are indeed perpetual, but they are valid for the living only, nor are they applicable to the dead.² Moreover it is forbidden that another new Indulgence of 40 days be attached to the same object or to the same act of piety by the successor of the Bishop.³

3. Cardinals can grant Indulgences of 100 days in the churches of their titles.⁴ What the faculties of Nuncios are in this matter must be recognized from Apostolic Letters.

4. Prelates, titular Bishops, and others inferior to a Bishop cannot grant any Indulgences unless from the express delegation of the Pontiff or Bishop.⁵ - The communication of merits of an Order, which Regular Superiors sometimes concede to distinguished benefactors, is not the bestowal of Indulgences, but is only, as Suarez says, an offering or donation of suffrages.⁶

5. Although Indulgences of a very excessive number of years, for example indulgences of a thousand, ten thousand years, are to be held as suspect, nevertheless some of this sort have been granted, nor can their authenticity be called into doubt. Cf., for example, the Bull of Innocent XI Nuper pro parte, of July 31, 1679, in which is contained the summary of Indulgences which were granted to the Confraternity of the Most Holy Rosary. There, among others (cap. III, n. 3), an Indulgence of sixty thousand years is approved.⁷

1728. II. Indulgences, since they are graces, are TO BE INTERPRETED BROADLY, yet the propriety of the words being preserved (cf. n. 253). Therefore they are to be judged perpetual if they have been given without restriction of time; nor do those perpetually conceded cease through cessation of the cause. Yet good faith and error, even common error, do not supply for the defect of a prescribed condition.⁸

Let it be noted: 1. Unless this is expressed in the concession itself, whether explicitly or implicitly, for example by the clause until our good pleasure, Indulgences do not expire by the death of the one granting, nor before knowledge of revocation.⁹ (cf. n. 254.)

2. Indulgences annexed to some church do not cease when a new church is built in almost the same place and under the same title. But they cease if the building is made in another place, although nearby, for example in a cemetery and not in the place of the old church.¹⁰

And this same thing must be said of an Indulgence granted to those visiting the churches of Regulars. If it was granted with regard to the regular Family by which the churches were governed, the Indulgence, when the regular Family ceases, likewise ceases.¹¹

1729. III. To gain Indulgences, all the CONDITIONS which are prescribed must be fulfilled. - Moreover, the conditions to be fulfilled on the part of the SUBJECT are usually numbered as five.¹²

1. That he be a subject of the one granting; because the concession of an Indulgence is an act of jurisdiction, which affects subjects alone. - Yet strangers are not excluded from local Indulgences which are annexed, for example, to an altar, cross, church, as the common opinion holds.

2. That he not be bound by major excommunication, because this deprives one of communion in spiritual goods (cf. n. 1292, 4).

3. That he be in the state of grace, at least when the prescribed work is completed; because punishment cannot be remitted before fault. But it is greatly to be desired that all works be done in grace, especially if the Indulgence has been granted for placating God. - Wherefore let it be noted: The clause with at least a contrite heart, or with contrite hearts, which is customarily inserted in concessions of partial Indulgences, does not indicate the work enjoined, but the necessity of the state of grace for gaining the Indulgence. Hence it is not required that those who are already found in the state of grace elicit an act of contrition (S. C. Indulg., December 17, 1870).¹³

4. That he have the due intention. But an intention at least virtual is required as often as an Indulgence is granted with a certain intention to be proposed to oneself, for example of praying for the happy state of the Church, of gaining a Jubilee with the privileges annexed to it, or if the day of the Indulgence is left to the determination of our will, for example within the month, within the year. Otherwise, an interpretative intention seems sufficient, or certainly the intention elicited in the morning of gaining all Indulgences occurring through the day suffices. Thus commonly.¹⁴

5. That he perform INTEGRALLY the works enjoined, in the PLACE, TIME, and MANNER prescribed, because Indulgences are granted under that condition. - Nor does it suffice, unless this is expressly conceded, to furnish works already due under another title, for example the Lenten fast, recitation of the Breviary, etc.¹⁵

1730. Now indeed:

I. As to PLACE, this is often a condition: that a parochial church or public oratory be visited. - Wherefore it must be carefully noted, from the S. C. of Indulgences, August 22, 1842, in Verdunen.,¹⁶ that "an oratory, whether in monasteries, seminaries, or other convents, canonically dedicated, to which the Christian people is not accustomed publicly to have access, is not to be judged public." Yet sometimes it is granted to Religious or others that these oratories can be visited (cf. n. 1733, q. 7). - But if a certain church is prescribed, the parochial or another church cannot be chosen in its place, unless this is granted by special privilege.

For the rest, "several grave authors teach that for the prescribed visitation of a church, in order to gain an Indulgence, it suffices to pray before the door or cemetery if because of the multitude of men you cannot enter it: thus Suarez, Bonacina... Indeed Mazzotta and Croix with Lugo add: if you pray before the door of the church when it is closed."¹⁷

II. As to TIME: 1. It was decided by S. C. Ind., August 29, 1864: "That an Indulgence is acquired by the Christian faithful on the fixed and rightly constituted day in their diocese; by regular Orders on the day rightly constituted in their Calendar; by men who have enrolled in a Sodality which belongs to a Regular Order, that an Indulgence is acquired on the day rightly constituted in the Calendar of the diocese, or in the Calendar of the Order, if they enjoy a privilege of this sort, but not on both days."¹⁸

2. When the solemnity of a Feast is transferred, whether in perpetuity or for a time, in a legitimate manner, the Indulgence is understood to be transferred. - "But when only the Office with the Mass is transferred, and not the solemnity and exterior celebration of the Feast, the S. Congregation of Indulgences, by mandate of Pius IX, August 9, 1852, decreed that no translation of Indulgences occurs."¹⁹

3. When an indulgence to be gained once in a month or in a year is granted to those who previously have performed certain works or certain prayers through a month or through a year, the month is not necessarily to be computed from the first day to the last, nor the year from January 1 to December 31; but 30 days can be computed from any day, and 12 months from any month.²⁰

4. If an indulgence is granted in view of the mystery or Saint to be honored on that day, the works can validly be performed from first Vespers, namely from the time at which Vespers are customarily recited in choir, that is, about the second hour after noon of the preceding day, up to sunset, that is, the evening twilight of the feast day itself.²¹ - Otherwise, from midnight to midnight, as often as something else is not expressed in the Indult (S. C. Ind., January 12, 1878).²²

III. As to MANNER: 1. It is not necessary to recite prayers with knees bent, unless this is prescribed, as, for example, it is prescribed for the prayer Sacrosanctae outside the case of infirmity. - 2. The works must be done by the one who intends to gain the indulgence, except alms, which is validly given through another. 3. A merely material act does not suffice, but a human act is required.²³

IV. As to the INTEGRITY of the works to be performed, these two things are commonly asserted: 1. He who from inability or ignorance omits either the whole work or a notable part of it, for example if a child or old man does not fast, does not gain the indulgence, unless this work, on account of grave difficulty, by legitimate concession of the Pontiff, has been commuted for him into another. - 2. It does not harm if a small part of the enjoined work is omitted, because the work is still judged to be performed as to substance. But a small part is to be taken respectively to the whole work: thus in the Rosary the omission of one Pater and Ave seems small; but otherwise, if five Pater and Ave are required for an indulgence, and one Pater and Ave is omitted.²⁴

1731. IV. The special conditions which ORDINARILY are required for a plenary indulgence are CONFESSION, COMMUNION, and VOCAL PRAYERS. Wherefore we note:

1. CONFESSION, although it is not required for certain plenary indulgences, for example for the Indulgences of the Way of the Cross, is nevertheless for the most part required by this or a similar clause which is customarily appended to various Rescripts: "to the contrite and confessed." - Therefore confession is necessary even if someone has only venials; because it is required as a condition and prescribed work, as is clear from the Decree of the S. C. of Indulgences, approved by Clement XIII, May 19, 1759.²⁵ Nor indeed is absolution required except for mortal sins.

From the Indult of December 9, 1763,²⁶ and from the Decree of the S. C. of Indulgences, December 15, 1841,²⁷ it was established that those who are accustomed to confess each week, that is, in any passing space of seven days, as the S. C. declared on November 23, 1878,²⁸ can gain all Indulgences occurring through the week, for gaining which sacramental confession would otherwise be required, provided they are conscious to themselves of no lethal fault, as is clear, and provided it is not a question of Jubilee. This privilege, in several places, was extended from particular Indults to two weeks, or even to an entire month, for example in the Eastern Missions.²⁹ Besides, from the decree of the S. C. of Indulgences approved by Pius VII on June 12, 1822,³⁰ those who are not accustomed to confess each week can make the confession necessary for gaining an indulgence on a feast day within eight days before the feast, if they live in places in which, in view of the scarcity of confessors, the Ordinary obtained a special Indult.

2. COMMUNION, as also confession, can be anticipated on the day before that day for which some Indulgence is granted, not only by reason of an occurring festivity, but also from any other cause whatever, for example reception into some Confraternity, the prayer of the Forty Hours, a pious exercise, etc.; "yet, in fulfilling the other works enjoined, the general rule concerning the manner and time prescribed in the concessions being observed" (S. C. Indulg., October 6, 1870).³¹

Paschal Communion is valid for gaining a plenary Indulgence occurring on the same day; except, however, the Indulgence of the Jubilee, for which a special Confession and Communion are required, unless the contrary is expressed in the Pontifical Letters. Thus from the Decree of May 10, 1844.³² - Likewise, one holy Communion, made at the time of Pastoral Visitation or spiritual Exercises in parishes, suffices for satisfying the paschal precept and for gaining the plenary Indulgence (cf. n. 1738).³³ - Likewise, Communion on the day of Easter can suffice for gaining the indulgence of the Papal blessing and for satisfying the precept (Declaration of Gregory XVI, March 19, 1841).³⁴

3. VOCAL PRAYERS, to be recited according to the intention of the one granting, are at the discretion of each faithful person, unless they are particularly assigned; but ordinarily they are to be poured forth in some church (cf. 1733, q. 4).

Yet Benedict XIV admonishes:³⁵ "Although a brief prayer employed with a sense of fervent piety... can satisfy, nevertheless for the most part brevity of prayer is accustomed to proceed from a small study of piety or a soul little inclined to spiritual things, or from tedium and negligence." But according to the common opinion, five Pater and Ave, or an equivalent prayer, suffice. - These prayers can also be recited alternately with a companion.³⁶ Posture while praying is generally not prescribed.³⁷ - As regards the sick, deaf-mutes, etc., for whom a commutation of works must be made, see n. 1733, q. 6 and 7.

1732. V. Indulgences, whether plenary or partial, can, from concession of the Pontiff, BE APPLIED to the dead. - This is clear from the use of the Church and from propositions condemned by Sixtus IV, Leo X, and Pius VI. But for this it is NECESSARY:

1. That they have been granted as applicable to the dead.³⁸ But this concession is given by the Roman Pontiff alone.

2. That the one gaining them have an intention, at least interpretative, of applying them to the dead; for the Superior only gives the power, but does not apply them to this or that deceased person. Yet a general application suffices, for example to all the dead, because suffrages are divisible.

3. That he who intends to gain them be in the state of grace, at least when he fulfills the last prescribed work, as seems truer to St. Alphonsus against some; for no one can apply an Indulgence to another unless he has first gained it himself.³⁹ The S. C. of Indulgences was asked about this matter, and on August 20, 1822, responded: Deferred;⁴⁰ and being asked again, responded on February 22, 1847: Let the petitioner consult approved authors.⁴¹

1733. Questions. Q. 1. Whether an indulgence granted as plenary is valid as PARTIAL, if it cannot be obtained entire; for example, because of affection toward some venial sin?

Resp. Affirmative. The reason is: 1. "because just as it is not repugnant that the fault of one venial sin be remitted without the fault of others being remitted, so also the punishment"; 2. because the S. Pontiff, "by granting a plenary Indulgence, is not presumed to wish to restrict it only to those to whom all venials are remitted (who certainly are very few), but rather to grant it according to the capacity of the subject, so that at least the punishment of those venials whose fault has been remitted may be remitted."¹

Q. 2. Whether someone can gain DIVERSE Indulgences, or the same Indulgences several times, ON THE SAME DAY?

Resp. 1. As regards diverse Indulgences, the faithful generally can gain them, at least if they are partial (concerning plenary ones, see question 4) and attached to diverse works, or to the same works which can be repeated several times in a day. Thus commonly the Theologians. 2. As regards the same Indulgences, attention must be paid to the letters of concession, whether namely they say as often as. If these determine nothing, one must stand by the interpretation and common practice of the Church.²

Q. 3. Whether someone can gain several Indulgences BY THE SAME ACT, or by the same work?

Resp. Affirmative, if the prescribed work either cannot be repeated, or is not accustomed to be repeated on the same day, as fasting, Communion, etc.; negative, if the work can be repeated, as prayers according to the intention of the S. Pontiff, visitation of a church, etc. - For to the question: "Whether, if Indulgences under various titles are annexed to the same pious work, which cannot be repeated by the faithful, all can be gained?" the S. C. of Indulgences responded on January 12, 1878:³ "Affirmative, provided the works enjoined truly cannot, or are not accustomed to, be repeated, as confession, unless it is necessary from another source."

Q. 4. In what way can SEVERAL PLENARY Indulgences be gained on the same day?

Resp. It was asked: "1. Since from diverse decrees of the S. C. of Indulgences it is now permitted to gain several plenary Indulgences ON THE SAME DAY, the conditions having of course been fulfilled, it is asked whether the said decree concerns only Indulgences occurring on one day because of a festivity, or rather also those which each person, on account of his devotion, has affixed to such a day through the week or month? 2. He who wishes to use the decree itself, whether he is bound to visit a church or public oratory (when namely such a visitation is required) as many times as there are indulgences to be gained? - And insofar as Affirmative, 3. Whether it suffices that in one and the same church so many prayers, or visitations, be repeated as there are Indulgences to be gained, without anyone going out of the church after each visitation and entering it again?" - And the S. C. of Indulgences, February 29, 1864, responded: "To the 1st: Affirmative. To the 2nd: Affirmative. To the 3rd: Negative."⁴

Q. 5. Whether, if the faculty of commuting works enjoined for gaining indulgences is granted, the commutation must necessarily be made IN CONFESSION?

Resp. It is disputed. Busenbaum, not corrected by St. Alphonsus,⁵ denies it from the declaration of Gregory XIII. - Yet it must be affirmed when it is a question of a Jubilee, from the Constitution Inter praeteritos of Benedict XIV, § 63,⁶ unless another faculty is expressly granted.

Q. 6. In what way can DEAF-MUTES gain Indulgences to which VOCAL prayers are annexed?

Resp. The S. C. of Indulgences established, and Pius IX approved on March 15, 1852,⁷ the following: 1. "But if among the works prescribed for gaining an Indulgence there is the visitation of some church, deaf-mutes are bound devoutly to visit the church itself, although they only raise the mind to God, and pious affections. - 2. But if among the works there are public prayers, deaf-mutes can gain the Indulgences annexed to them, indeed joined in body to the other faithful praying in the same place, but likewise with the mind only raised to God, and with pious affections of the heart. 3. But if finally it is a question of private prayers, the proper confessors of the mute and deaf can commute the same prayers into other pious works manifested in some way, according as they shall judge expedient in the Lord."

Q. 7. In what way can the SICK gain Indulgences for acquiring which holy Communion and visitation of some church are prescribed?

Resp. From the benign concession of Pius IX, on September 18, 1862,⁸ the sick who, "on account of chronic illness, or some permanent physical impediment, are unable to go out of the house (except, however, those who dwell in community), can acquire all and individual plenary Indulgences, provided that, truly penitent, confessed, and all other conditions having been fulfilled, if any have been enjoined, in place of holy Communion and visitation, they faithfully complete other pious works to be enjoined by the respective confessor."

Moreover, our Most Holy Lord Pope Leo XIII, on January 16, 1886, approved a decree of the S. Congregation of Indulgences by which it is granted "that the infirm or those worn out by old age, living in community and under rule, who cannot execute the churches or oratories or other things prescribed for indulgences, nevertheless can gain indulgences by fulfilling other pious works to be prescribed at the judgment of the confessor."⁹

Q. 8. Whether the faithful enrolled in CONFRATERNITIES are deprived of indulgences if they do not observe the STATUTES of the Confraternity?

Resp. Negative. For thus the S. C. of Indulgences responded to the question on January 25, 1842, in Cameracen.:¹⁰ "Provided that the Sodalities have been canonically erected, and the members fulfill the works enjoined by the Supreme Pontiffs for gaining the Indulgences annexed to their respective Confraternity, and the members themselves have been legitimately enrolled in the Confraternity: partial or general non-observance of the statutes does not hinder the acquisition of indulgences, from the fact that the statutes have been given rather for the government and right administration of the Sodality, but by no means as works enjoined for acquiring Indulgences."

For the rest, see the Canonists concerning things pertaining to CONFRATERNITIES and SODALITIES.¹¹

1734. Note. It is useful here, for the reader's convenience, to transcribe some other RESPONSES of the S. C. OF INDULGENCES which pertain to the present matter.¹²

1. Indulgences can be applied to solid things, iron, wood, lead, etc., also to a rosary made of solid glass. Only those things which can easily be broken or torn, as paper, blown glass, etc., are excepted (S. C. Indulg., February 29, 1820).¹³ - But medals must display the image of some Saint either solemnly canonized, or at least entered in the Roman Martyrology; nor does the image of some Blessed suffice, unless at the same time the image of a Saint is present (S. C. Indulg., December 22, 1710).¹⁴

2. For blessing crosses, rosaries, etc., for Indulgences, it suffices if the sign of the cross is made by the priest who has received this faculty, although in the Indult there exists the clause "in the form customary in the Church." But for rosaries of the Rosary and of the Seven Sorrows of the B. V., the prescribed formula and the sprinkling of blessed water are required (S. C. Indulg., April 11, 1840; January 7, 1843; and February 29, 1864).¹⁵

3. It was asked: "1. Whether rosaries lose Indulgences if they are given to someone? - 2. Whether after the death of the owner another acquires ownership of them, namely of the Indulgences? 3. If the string of rosaries is broken, whether voluntarily so that they may be connected by chains, or involuntarily and by chance this has happened? - 4. If four or five beads are lost? - 5. If they are lent to a friend, either for simply reciting the rosary, or for gaining Indulgences?" - And the S. C. of Indulgences on January 10, 1839,¹⁶ responded: To the 1st, affirmative, as often as they are not given immediately or mediately by a person having the faculty of distributing them. - To the 2nd, negative, because Indulgences do not pass beyond the person of the former owner. - To the 3rd, negative, because the same rosaries persevere as to moral form. - To the 4th, negative, from the reason brought forward in the preceding response. - To the 5th, negative in the first case, affirmative in the second. For in order that Indulgences affixed to rosaries and other movable things perish, the end of giving or lending for the communication of Indulgences is required."

4. When the S. Pontiff grants any Indulgence to the City and the World, so that the faithful can gain such an Indulgence in various dioceses: is it required that this Indulgence be promulgated by the Ordinaries of places, or on the contrary does it suffice that they be certain that the aforesaid Indulgence was granted by the S. Pontiff? The S. C. of Indulgences responded on July 1, 1839:¹⁷ Negative, as to the first part; Affirmative as to the second.

5. Whether someone can use obtained indulgences, or graces, without the license and recognition of his Ordinary? Resp. Affirmative, as to use and enjoyment; but he can use the same graces only privately, provided they yield to the burden of no one, or offer an occasion of scandal, and provided the petitioner does not presume to send these faculties to print without license (December 12, 1840).¹⁸

6. Whether he who obtains diverse faculties from the Apostolic See, namely of a personal privileged altar, of erecting the stations of the Way of the Cross, of blessing crosses, medals..., must exhibit the said faculties to the Ordinary, even if no mention has been made in the Rescripts of the concessions? - Resp. Affirmative, as to the erection of the Way of the Cross; negative, relative to the other faculties, unless it has been otherwise disposed in the obtained concessions (February 6, 1844).¹⁹

7. When in Briefs of Indulgences it is said, "these presents to last for seven years," the seven years are to be computed not from the day of publication, but from the day of the date of the Brief (S. C. Indulg., May 20, 1711).²⁰

8. It is permitted to turn prayers with Indulgences into another language without the Indulgences being lost, if the translation is faithful (S. C. Indulg., September 30, 1852).²¹ But so that the fidelity of a version of prayers to which indulgences are annexed may be established, the declaration of the S. C. of Indulgences through the Most Eminent Prefect, or of one of the Ordinaries of the place where the language into which the prayer is turned is common, suffices. Thus the S. C. of Indulgences on December 29, 1864.²²

9. Whether those visiting the churches of the Order of St. Francis, on August 2, gain a plenary indulgence as often as they enter them and pray there for a little while? And whether it is required that Communion be made in the same church? - The S. C. I. responded on July 12, 1847:²³ Affirmative to the first part; Negative to the second.

NB. As regards Indulgences of the Way of the Cross and of various Scapulars, see the authentic Acts of the S. C. OF INDULGENCES, Appendix, §§ V, VI, etc.²⁴