Article — Prümmer, Manuale Theologiae Moralis
Article III. On The Conditions Required For Gaining Indulgences
For obtaining an indulgence three things are required: 1. the due intention; 2. the state of grace and true communion of saints; 3. the fulfillment of the prescribed works. Each of these must be treated separately.
550. 1. On the necessary intention. Since an indulgence is a benefit which everyone who has not positively contradicted it is presumed to accept, even the least true intention suffices for gaining it, at least if it is a question of an indulgence to be gained for oneself. Although, therefore, it is better and more advisable frequently to elicit an actual intention of gaining all indulgences, nevertheless this actual intention is not necessary. Any virtual intention suffices, and even a habitual intention, that is, one which was once had and was never retracted. Nor is it required that someone know that an indulgence is joined to some work or prayer. It suffices that the work be duly performed and that there be at least a habitual intention of gaining all indulgences. If it is a question of indulgences to be applied to the souls in purgatory, at least a virtual intention is required, which was once actually elicited and was never retracted. If someone wishes to apply some indulgence to a determinate soul, an actual explicit intention is certainly required. Otherwise a general intention suffices, for example, of applying all indulgences to the deceased detained in purgatory, or of applying them to that soul which is most abandoned.
551. 2. On the state of grace and perfect communion of saints. The following cannot gain indulgences:
a) the non-baptized and the excommunicated;64 because these are not in the perfect communion of saints, nor are they participants in the goods which accrue to the living members of the Church;
b) those who are in the state of mortal sin. Concerning this matter St. Thomas teaches:65 "A dead member does not receive influence from the other living members. But he who is in mortal sin is as a dead member. Therefore through indulgences he does not receive influence from the merits of the living members." Furthermore, an indulgence by its nature is the remission of temporal punishment. But how can temporal punishment be remitted if, because of mortal sin, eternal punishment still remains? Indeed, even venial sin not yet remitted prevents the whole temporal punishment from being condoned. The remaining punishments of other sins already destroyed can then be destroyed through indulgences, but not the punishment of venial sin not yet remitted. This doctrine is valid also for indulgences to be applied to the souls in purgatory. Such, at least, is the more probable opinion. St. Thomas66 says absolutely: "Indulgences, simply speaking, avail as much as they are proclaimed to avail, provided that on the part of the grantor there is authority, on the part of the recipient charity, and on the part of the cause piety, which comprises the honor of God and the utility of one's neighbor."
The intrinsic reason is that indulgences to be applied to the souls in purgatory must first be possessed by a living man, who then applies them to the souls in purgatory. But a sinner cannot acquire and possess any indulgence for himself.67 Busembaum, Suarez, Escobar, and others hold the contrary opinion.68 The Sacred Congregation, when asked several times whether the state of grace is necessary for gaining an indulgence for the dead, was unwilling to give an answer. On August 20, 1822, it answered: "Deferred"; and on February 22, 1847, it answered the same question: "Let approved authors be consulted." It is certain, however, that a sinner cannot apply any indulgence to the dead if this or a similar clause is contained in the grant: "He who with a contrite heart devoutly does this." For a sinner is not contrite.
If several works are prescribed for gaining an indulgence, it suffices that the last work be performed in the state of sanctifying grace; for then the indulgence is actually granted.69
64 Code of Canon Law, c. 925, § 1, and c. 2262.
66 Ibid., q. 25, a. 2.
67 St. Alphonsus (Theol. mor., l. 6, n. 534) calls this opinion the truer one.
68 Cited by St. Alphonsus, loc. cit. It seems certain that a Mass celebrated at a privileged altar (whether local or personal) by a sinful priest nevertheless produces a plenary indulgence. The reason is that the whole efficacy of the sacrifice of the Mass comes principally from the work performed (ex opere operato) and not from the work of the one performing (ex opere operantis).
69 Thus St. Antoninus, Benedict XIV, and Theodore of the Holy Spirit; and the Raccolta (p. VII) and the Code of Canon Law, c. 925, § 1, agree.
552. 3. On fulfilling the prescribed works. The general rule is: The prescribed works must be faithfully fulfilled according to the intention of him who granted the indulgence, so that a substantial change renders the indulgence to be gained invalid. Slight changes or omissions, however, do not prevent the gaining of the indulgence, for example, the insertion of the individual mysteries in the recitation of the Rosary. In particular, the following must be noted:
a) The prescribed works must be fulfilled personally.
Only the alms to be given are excepted, which can also be given by another who has been asked. Thus, for example, parents can give the prescribed alms for their children. Since the prescribed works must be fulfilled personally, no one can apply an indulgence to another living person.70 Such, at least, is the current discipline. Of itself nothing prevents the Pope from granting indulgences which can also be applied to other living persons (provided that they are in the state of grace), but no such grant yet exists. One person can indeed satisfy for another, and consequently pious men often offer their satisfactions to God for the faults of others; God accepts these satisfactions.71 But since the application of indulgences depends upon the will of the Pope, who is the sole dispenser of the treasury of the Church, and he has not hitherto permitted one person to fulfill the prescribed works and another living person to receive the indulgence, and thus indulgences to be applied to other living persons, such an application is therefore invalid.72 Moreover, scarcely any good may be hoped for from this application; because it does not appear how the exercise of virtues would be promoted in those to whom indulgences would thus be applied.
b) The prescribed works must be fulfilled according to the quantity, quality, mode, time, place, and so forth, as is required in the grant of the indulgence. Therefore every "substantial" change or omission (whether culpable or not) renders the gaining of the indulgence invalid.73
c) The works must be supererogatory, that is, not already prescribed from another source under sin, unless, however, the one who grants the indulgence has expressly established the contrary.74
Hence, if fasting is prescribed for gaining some indulgence, such an indulgence cannot be acquired through the Lenten fast or another fast prescribed under sin. The reason is that by one action several obligations cannot be satisfied, each of which demands a distinct action. A further reason is that otherwise indulgences, which take the place of satisfactions due, would become too easy. There are, however, some exceptions: Thus a) by the Easter Communion someone can gain an indulgence for which Communion is necessary (a special Communion, however, is customarily required for gaining the jubilee indulgence);75 b) through prayers and other pious works which are imposed by the confessor as a salutary penance, indulgences can be acquired if these works are enriched with indulgences;76 c) since fasts, prayers, and other pious works prescribed in religious orders are not accustomed to oblige under sin, religious can gain indulgences through the same works and prayers.
The particular works which are customarily imposed for gaining indulgences are: a) confession, b) Communion, c) the visit of some church, d) certain prayers. A few things must be said concerning each.
70 Cf. Lugo, De poenit., disp. 27, n. 77.
71 St. Thomas, Suppl., q. 71, aa. 1 and 4.
72 Code of Canon Law, c. 930; Palmieri treats this matter excellently in Analecta eccl. III (1895), 89, and Gennari, Consult. mor. I, 90.
73 Raccolta, p. VIII; cf. St. Alphonsus, Theol. mor., l. 6, n. 534, and Sacred Penitentiary, November 26, 1934 (Acta Apost. Sed. XXVI, 643).
74 Code of Canon Law, c. 932.
75 Decreta authentica Congregationis Indulgentiarum, n. 327 ad 1.
76 Sacred Congregation of Indulgences, June 11, 1901; Code of Canon Law, c. 932.
553. a) On confession.
When confession is expressly enjoined in the grant of an indulgence, it is necessary even for those who have only venial sins.77 A sacramental confession performed within the eight days before or after the day designated for gaining the indulgence suffices for gaining any indulgences.78 For some dioceses, because of a scarcity of priests, an indult has been granted that someone can gain all indulgences, provided that he makes confession every fortnight. Thus, for example, it is in all Prussia and in the archdiocese of Freiburg. Indeed, the Christian faithful who are accustomed (unless they are legitimately impeded) either a) to confess at least twice in a month, or b) worthily to receive the most holy Eucharist daily (although they abstain from Holy Communion once or twice a week), can, without weekly confession, gain all indulgences which otherwise could not be acquired without confession (the jubilee indulgence excepted).79 Therefore, for example, a priest who says Mass daily or almost daily can gain all indulgences, even if he is able to confess only once in three weeks.
77 Decreta authentica Congregationis Indulgentiarum, nn. 214; 253 ad 2; 359 ad 4.
78 Code of Canon Law, c. 931.
79 Ibid., § 3.
554. b) On Communion.
One and the same sacramental Communion suffices for gaining several indulgences granted for the same day, each of which requires Communion, provided, however, that the other prescribed works are performed as many times as the indulgence is to be acquired.80 The reason is that it is not lawful for ordinary faithful to receive Communion several times on the same day; but on the other hand it would be harsh to deprive them of the manifold indulgence granted for such a day. Therefore, if the Church wishes to grant several indulgences on the same day, she must also permit one Communion to suffice for gaining them.
If an indulgence has been granted for a determinate day, it is always lawful to perform the prescribed Communion already on the preceding day or during the following octave.81 Sometimes, however, still greater liberty is granted, for example, for the "As Often As" (Toties Quoties) indulgences of the Portiuncula and of the Rosary. Special rules must be observed for the jubilee indulgence.
If Communion and the visit of some church are prescribed for gaining an indulgence, by receiving Communion in this church and reciting the prayers both precepts are fulfilled at the same time; Communion can nevertheless be received in any church and afterward the visit can be made in the church specially prescribed.82
Those who, because of prolonged illness or another permanent physical impediment (for example, those confined in prison, those sailing at sea, and so forth), cannot receive Communion and perform the prescribed visit of a church, can, after making sacramental confession, obtain from the confessor a commutation of Communion and the visit into another pious work.83
Members of several confraternities, sodalities, and so forth can obtain a commutation of Communion and the visit still more easily, as is to be seen in the privileges of each confraternity.
Ordinarily the obligation of receiving Communion cannot be commuted into another work for children who have not yet approached the most holy Eucharist.
80 Decreta authentica Congregationis Indulgentiarum, n. 291 ad 1, and Code of Canon Law, c. 933.
81 Code of Canon Law, c. 931.
82 Raccolta, pp. XIII and XVIII.
83 Sacred Congregation of Indulgences, September 18, 1862, and January 16, 1886; Code of Canon Law, c. 935.
555. c) On the visit of a church.
The visit of a church is not required for gaining an indulgence unless this is expressly established in the grant. If the visit of a determinate church is prescribed, this church must certainly be visited; but if the visit of some church is prescribed in general, then it suffices and is required that any church properly so called, or at least a public oratory, be visited. The visit of some semipublic oratory, however, would not suffice apart from an indult, such as has been granted to the faithful living in community, as will be said below under n. 5. Although, therefore, all can fulfill the Sunday precept in a semipublic oratory by hearing Mass, nevertheless not all fulfill the obligation of visiting a church annexed to the gaining of some indulgence.84 Concerning the "As Often As" (Toties-Quoties) indulgences of the Portiuncula, the Sacred Penitentiary declared that the Christian faithful can gain them on August 2 in one church and, on the immediately following Sunday which may have been substituted according to n. VII of the decree of the Sacred Apostolic Penitentiary of July 10, 1924, in another church (Sacred Penitentiary, January 13, 1930: Acta Apost. Sed. XXII, 43).
For gaining several indulgences, for each of which a visit is prescribed, it does not suffice to make one longer visit, but as many distinct visits are required as the indulgences to be acquired. Therefore it is necessary that one leave the church after each visit.
If a visit is required on an appointed day, it can be made from noon of the preceding day until midnight which closes the appointed day.85
It is controverted among authors whether someone, by hearing Sunday Mass, can at the same time gain an indulgence for which the visit of a church is prescribed. The affirmative opinion is held by authors of great name, for example, by Reiffenstuel, Minderer, and others; but the negative opinion is the truer, since works for gaining indulgences must be supererogatory, as was said above.86 If, however, someone remains in the church before or after Mass, he seems to satisfy the prescribed visit.
The faithful of either sex who, for the sake of instruction or education, or even of health, lead a common life in houses lacking a church or public chapel but established with the consent of the Ordinaries, as well as all persons dwelling there to minister to them, whenever for gaining indulgences the visit of some church in general, that is, one not determined, or of some undetermined public oratory is prescribed, can visit the chapel of their own house, in which they can lawfully fulfill the obligation of hearing Mass.87 Those who live in perpetual enclosure are accustomed to have the privilege of gaining all indulgences for which even the visit of a determinate church is prescribed, if they visit their own church.88
84 Decreta authentica Indulgentiarum, n. 310; Raccolta, p. XV. Cf., however, below under n. 4.
85 Code of Canon Law, c. 923.
86 Cf. Beringer-Steinen, Die Ablässe15 I, n. 124.
87 Holy Office, January 14, 1909 (Acta Apost. Sed. I, 210); Code of Canon Law, c. 929.
88 Sacred Congregation of Indulgences, July 8, 1896.
556. d) On the prayers to be recited.
If certain prayers are determined for gaining an indulgence, it is required that they be recited orally and not only mentally, unless, however, someone is assisting at public prayers enriched with indulgences.89 The prayers can be recited in any language, provided that the translation has been approved by some local Ordinary.
The prayers to be recited for the intention of the Supreme Pontiff are left to the free determination of the one praying. Hence any supererogatory prayer (therefore not the recitation of the breviary already prescribed from another source) suffices: one Our Father, Hail Mary, Glory Be, or any other prayer.90 The intention of the Supreme Pontiff according to which the prayers are to be recited is: the exaltation of Holy Mother Church, the extirpation of heresies, the propagation of the faith, the conversion of sinners, and peace among Christian princes. But it is not required that someone have explicitly in mind all these individual intentions; it suffices that he pray in general according to the intention of the Supreme Pontiff.91
It is lawful to recite the prescribed prayers alternately with a companion, for example, the Rosary, the Our Father, and so forth; but any addition, subtraction, or interpolation prevents the gaining of the indulgence.92
For the mute it has been granted: a) if public prayers are prescribed, they must join themselves to the people and pray mentally; b) if private prayers are prescribed, they can recall them mentally, express them by signs, or merely run through them with their eyes;93 c) if the visit of a church is prescribed, it suffices that they visit this church and pray there mentally.
89 Sacred Congregation of Indulgences, September 13, 1888, and Code of Canon Law, cc. 934 and 936.
90 Cf. Sacred Penitentiary, September 20, 1933 (Acta Apost. Sed. XXV, 446). For gaining the "As Often As" (Toties-Quoties) indulgences, six Our Fathers, Hail Marys, and Glory Bes are required. Cf. Sacred Penitentiary, July 10, 1924 (Acta Apost. Sed. XVI, 347), January 13, 1930 (Acta Apost. Sed. XXII, 43), and July 5, 1930 (Acta Apost. Sed. XXII, 363).
91 Decreta authentica Congregationis Indulgentiarum, n. 344 ad 3.
92 Decreta authentica Congregationis Indulgentiarum, n. 249 ad 4; Code of Canon Law, c. 934, § 2. In the recitation of the Rosary, however, it is lawful also to add after each Hail Mary the mystery to be meditated upon. Sacred Penitentiary, January 22, 1921 (Acta Apost. Sed. XIII, 164).
93 Code of Canon Law, c. 736.
557. Scholion. On the collections pertaining to the matter of indulgences. It has already been said above that the matter of indulgences was devolved upon the Holy Office as regards dogmatic doctrine, and upon the Sacred Penitentiary as regards use and concession. The Congregation of Indulgences was suppressed by Pius X through the Constitution Sapienti consilio of June 29, 1908. There exist two authentic collections concerning indulgences. The first is the Collection of Prayers and Pious Works for Which the Holy Indulgences Have Been Granted by the Supreme Pontiffs (Raccolta di orazioni e pie opere per le quali sono state concesse dai Sommi Pontefici le ss. indulgenze), edited by Canon Telesphorus Galli in 1807. A new and more complete edition of this work appeared in 1898. All the indulgences contained in this collection are certainly authentic; but from this it is not yet lawful to conclude that all other indulgences are apocryphal, especially if they were granted to determinate places or confraternities. All the indulgences which the Raccolta presents are applicable to the souls in purgatory. The second authentic collection is the Authentic Decrees of the Sacred Congregation Set over Indulgences and Sacred Relics from the Year 1668 to the Year 1882, Published by the Command and Authority of Our Most Holy Lord Pope Leo XIII. Ratisbon, 1883 (Decreta authentica S. Congregationis Indulgentiis sacrisque Reliquiis praepositae ab anno 1668 ad annum 1882 edita iussu et auctoritate Sanctissimi D. N. Leonis PP. XIII. Ratisbonae 1883). This collection contains the authentic decrees of the Sacred Congregation of Indulgences, but since the year 1883 very many new decrees concerning indulgences have been issued which are not contained in this collection. A new authentic edition is greatly desired.