Chapter II. On the Requisites So That a Capable Subject May Gain Indulgences

But in order, thus canon 925, § 2, that a capable subject actually gain them, he must have at least a general intention of acquiring them and fulfill the enjoined works at the appointed time and in the due manner according to the tenor of the concession.

Therefore, first, intention is required, because the Church does not bestow her benefits except on one willing. But a general intention suffices, by which someone wills to gain all the indulgences which he can gain through the works to be performed; and this can be habitual, that is, once elicited and not retracted (St. Alphonsus, VI, 534, 14°). Namely, the Church, on whose benign mind this whole matter depends, is not judged to require a virtual intention, much less an actual one; indeed canon 925, § 2, which speaks only of intention without addition, sufficiently signifies that every intention, even habitual, suffices. Nevertheless, it is advised that each morning one elicit the intention of gaining all indulgences perhaps attached to the works to be performed during the day.¹ Finally, an implicit intention seems to suffice, that is, one by which someone wills that his works profit as much as they will be able to profit.²

Besides intention, fulfillment of the enjoined works is required, concerning which one must treat more fully. We shall speak first of the works to be fulfilled generally, then of some works in particular, finally of the commutation of works.

¹ Cf. Raccolta, p. XI.

² Raccolta, VIII.

I. Works to be fulfilled considered generally. The fulfillment of works is a condition without which an indulgence cannot be acquired, so that neither ignorance, nor good faith, nor impotence excuses anyone. Nor does it help to substitute a work equivalent to, or even more excellent than, the prescribed work. But the works must be fulfilled integrally, personally, morally well, at the appointed time, and in the due manner. It is said:

1. Personally; except, however, almsgiving, according to what will be said in n. 566.

2. Integrally. "But if one of the enjoined works is omitted, either wholly or in a notable part, through ignorance, negligence, or impotence... except in the case of legitimate commutation, the indulgence is not acquired."¹ Nevertheless, omission of a slight part, both in itself and with respect to the prescribed work, does not stand in the way of gaining the indulgence, as if you eat a little in a fast, or in the recitation of the Rosary omit three Hail Marys. The reason is that the work is judged to have been placed morally. It is otherwise if, for example, from the five Our Fathers and Hail Marys prescribed, one is omitted (St. Alphonsus, n. 534, under 14 and 16). What must be kept before one's eyes if a particular prayer is assigned, see n. 507.

3. Morally well, according to what was said in volume I, n. 242; hence an act not even partly good, such as an act placed from vanity alone, is unsuited for gaining an indulgence.

4. At the appointed time. Now the determination of time is for beginning and for ending the privilege, so that fulfillment carried out before or after the assigned time is invalid.

5. In the due manner, for example if a prayer is established as to be recited kneeling. It does not matter in what order the works are fulfilled.²

Note 1. By a work which someone is bound by law or precept to perform, an indulgence cannot be gained, unless something else is expressly said in the concession of the same; nevertheless, one who performs a work enjoined on him as sacramental penance and perhaps enriched with indulgences can at the same time both satisfy the penance and gain the indulgences (canon 932). Hence someone cannot gain an indulgence by reciting the canonical hours owed. Sacramental penance is excepted, as the cited canon has it; likewise Easter communion, as the Sacred Congregation of Indulgences declared,³ excepting, however, the case in which the indulgence is granted in the form of a jubilee. Those things imposed by a rule are also excepted, if the rule does not oblige under sin. Nor does anything prevent someone from gaining an indulgence by performing a work owed by vow or promise, because a vow and promise are neither law nor precept.

Note 2. By one and the same work, to which indulgences are attached by various titles, several indulgences cannot be acquired, unless the required work is confession or communion, or unless something else has been expressly provided (canon 933). Thus, for example, since it has been expressly provided, Apostolic indulgences and those of the Most Holy Rosary, perhaps attached to a rosary, can be acquired at the same time;⁴ likewise indulgences of the Most Holy Rosary and of the Cross-bearers, attached to the same rosary.⁵

¹ Sacred Congregation of Indulgences, May 19, 1759 (Decreta authentica, n. 214).

² Sacred Congregation of Indulgences, May 19, 1759 (Decreta authentica, n. 214).

³ December 13, 1841; May 10, 1844.

⁴ Sacred Penitentiary, February 17, 1922 (A.A.S. 1922, p. 143); June 14, 1922 (A.A.S. 1922, p. 394).

⁵ Sacred Congregation of Indulgences, June 12, 1907.

II. Works to be fulfilled considered in particular. The works which are rather often prescribed for gaining at least a plenary indulgence are: Confession, Holy Communion, visitation of some church or public oratory, and prayer according to the mind of the Supreme Pontiff. That these are designated by the well-known clause "under the usual conditions" is clear from the new collection published by order of the Sacred Penitentiary and approved by the decree of February 22, 1929.¹

¹ A.A.S. 1929, p. 200.

1. Confession. Whenever an indulgence is granted with the clause "to the contrite and confessed" or a similar clause, sacramental confession is established as a condition, even for those who do not have mortal sin, although absolution is not required for these.¹ Nevertheless:

a) For gaining any indulgences whatever, the confession perhaps required can be made within the eight days which immediately precede the day to which the indulgence was affixed, and likewise within the whole subsequent octave (canon 931, § 1).

b) For gaining indulgences granted for pious exercises of three or more days, confession can also be made within the octave which immediately follows the completed exercise (canon 931, § 2).

c) Actual confession is necessary for gaining no indulgence for those who are accustomed, unless legitimately impeded, to approach the sacrament of penance at least twice in the month, or to receive Holy Communion daily in the state of grace and with a right and pious mind, although once or twice during the week they abstain from it (cf. canon 931, § 3). Except the indulgences of either an ordinary or extraordinary jubilee or in the likeness of a jubilee (cited canon).

¹ If the clause "with heart at least contrite" is added in the concession of an indulgence, it signifies this one thing: that the state of grace is required for the indulgence to be acquired; it does not require that one who is in the state of grace elicit an act of contrition (Sacred Congregation of Indulgences, December 17, 1870, Decreta authentica, n. 427). The same is signified if an indulgence is said to be granted "in the customary form of the Church."

2. Holy Communion. This can be received in any church, etc., even if the visitation of a determinate church is prescribed. Besides this:

a) Communion can be received on the vigil of the day to which the indulgence is affixed and within the whole subsequent octave (canon 931, § 1).

b) For gaining indulgences granted for pious exercises of three or more days, communion can also be made within the octave which immediately follows the completed exercise (canon 931, § 2).

3. Visitation of a church; concerning this, observe:

a) Visitation of a church requires entrance into it, and indeed with the intention of worshiping God.¹ If, however, because of the multitude of the faithful someone cannot enter it, it suffices to join himself to the multitude (St. Alphonsus, n. 538, q. 10). But if the visitation of the church is made processionally, it does not suffice, for carrying out the prescribed visitation, that the clergy and people pass by praying before the Church, nor that the clergy with some from the procession enter the church and recite the common prayer while the rest remain outside the church; rather, it is required that all who can be contained in it enter the church and recite the common prayer there.² Entrance into the church for the purpose of receiving Holy Communion can also be counted for the visitation.

b) If the visitation of a determinate church or public oratory is prescribed, these must be visited. If the visitation of a non-determinate church is prescribed, it suffices to visit any church or public oratory, but not a semi-public or private one. Nevertheless:

1. Whenever for gaining indulgences there is prescribed the visitation of some non-determinate church or of some indeterminate public oratory, the faithful of either sex who, for the sake of the pursuit of perfection, or of instruction or education, or even of health, live a common life in houses lacking a church or public chapel and established with the consent of the Ordinaries, and likewise all persons dwelling there to minister to them, can visit the chapel of their own house in which they can satisfy by law the obligation of hearing Mass, provided they have duly performed the other enjoined works (cf. canon 929).³

2. Cardinals from their promotion in Consistory, Archbishops, and Bishops enjoy the faculty of gaining in their own chapels indulgences for the acquiring of which the visitation of some temple or public shrine of the city or place in which the Cardinals actually reside has been prescribed, and their household members can also enjoy this privilege (canon 239, § 1, 11°; canon 349, § 1, 10°).

Finally, if the visitation of a determinate chapel or altar is prescribed, it does not suffice merely to enter the church; rather, it is necessary to betake oneself to the determinate chapel or altar, or at least to stand in a place from which the chapel or altar can be seen.⁴

c) For gaining an indulgence affixed to some day, if the visitation of a church or oratory is required, this can be done from noon of the preceding day up to the midnight which closes the appointed day (canon 923).

d) One who wishes to gain several indulgences, each of which requires visitation of a church, is bound to make as many visitations - namely, by going out after each visitation and entering again - as the indulgences he intends to gain. This also holds if some indulgence can be acquired as often as the church is visited.⁵

¹ Sacred Congregation of Indulgences, May 19, 1759 (Decreta authentica, n. 214); August 20, 1822 (Decreta authentica, n. 253, to II); December 15, 1841 (Decreta authentica, n. 295).

² Raccolta, p. XVI.

³ The concession cannot be applied to the Portiuncula indulgence, since for it the visitation of a determinate church is prescribed, unless nevertheless this has been specially granted to some persons (A.A.S. XVI, p. 346, to VI).

⁴ Adrian VI, April 1, 1523; Clement VIII, April 4, 1524; Fanfani, cited work, p. 47.

⁵ Sacred Congregation of Indulgences, February 29, 1864 (Decreta authentica, n. 399, to II and III).

4. Recitation of prayers, which, if visitation of a church is prescribed, is usually imposed as to be made in the visitation itself. Besides this, observe:

a) If, for gaining indulgences, prayer in general according to the mind of the Supreme Pontiff¹ is prescribed, mental prayer alone does not suffice; but vocal prayer can be chosen at the judgment of the faithful, unless some particular prayer is assigned (canon 934, § 1). Therefore, in the case posited, mental prayer alone does not suffice; yet it is enough to add some vocal prayer - not, however, a minimal one - to mental prayer (St. Alphonsus, n. 538, q. 10).²

According to the common opinion, five Our Fathers and Hail Marys suffice, or equivalents to be chosen at will, unless a particular prayer is prescribed. But for gaining the Portiuncula Indulgence, by decree of the Sacred Penitentiary dated July 10, 1924, the recitation of six Our Fathers, Hail Marys, and Glory Bes is required, and other equivalent prayers cannot be recited.³

b) If a particular prayer has been assigned, indulgences can be acquired in whatever language the prayer is recited, provided that the fidelity of the version is established from a declaration either of the Sacred Penitentiary or of one of the Ordinaries of the place where the language into which the prayer is translated is vernacular; but indulgences entirely cease because of any addition, subtraction, or interpolation (canon 934, § 2). Hence, for example, indulgences are not acquired if, in sung litanies of the Blessed Virgin Mary, the Kyrie eleison is sung only once, nor if after each title Ora pro nobis is not recited.⁴ But the custom of announcing before each decade the mystery to be meditated upon does not seem to harm, since in the case there is no interpolation in the prayers themselves. As regards the practice of recalling the mystery in the middle of the Angelic Salutation, the Sacred Penitentiary, privately asked, declared⁵ that it cannot be kept and propagated while the indulgences remain intact. Nevertheless, the same Congregation judges that by canon 934, § 3 there was in no way revoked the indult by which Pius IX in the year 1859, for places where the custom had already grown up, granted that the faithful reciting the Rosary in such a manner could gain its indulgences; and Benedict XV, at the petition of the Sacred Penitentiary, extended that indult to all who according to the aforesaid custom had been accustomed to recite the Holy Rosary in any places whatever.⁶

c) For the acquisition of indulgences, it is enough to recite the prayer alternately with a companion, or to follow it mentally while it is recited by another (canon 934, § 3).

d) Mutes can gain indulgences attached to public prayers if, together with the rest of the faithful praying in the same place, they lift up their mind and pious sentiments to God; and if the matter concerns private prayers, it is enough that they recall them mentally, or express them by signs, or merely run through them with the eyes (canon 936). Finally, by concession of Benedict XV, maimed persons can gain indulgences for the gaining of which the recitation of prayers together with some bodily act which they are unable to perform is enjoined, by pouring forth prayers alone.⁷

Finally, I note that by the faithful enrolled in some sodality, indulgences granted to the sodality can be acquired even if they do not observe the statutes of the society,⁸ provided they fulfill the works imposed for the indulgences.

Question. Whether one who performs the enjoined works more perfectly, for example with greater fervor, becomes a participant in the indulgence in a greater measure than one who acts less perfectly.

Response 1. Of itself, no; because the Church is content with common fervor, and in applying the indulgence does not take account of that which is performed beyond what is due.

Response 2. Incidentally, it will easily happen that one who performs beyond what is due participates more in the indulgence, insofar namely as contrition, and therefore remission of guilt, is more universal.

¹ The Supreme Pontiff intends the prosperity and exaltation of the Church, the extirpation of heresies, the conversion of sinners, and finally the peace of the Christian people.

² Cf. Benedict XIV, Constitution Inter praeteritos, § 83.

³ A.A.S. XVI, p. 343, to IX; Sacred Penitentiary, January 30, 1930 (A.A.S. 1930, p. 43).

⁴ Sacred Penitentiary, July 21, 1919.

⁵ July 27, 1920.

⁶ Sacred Penitentiary, January 22, 1921 (A.A.S. 1921, p. 163).

⁷ Sacred Penitentiary, October 22, 1917 (A.A.S. 1917, p. 539).

⁸ Sacred Congregation of Indulgences, January 25, 1842 (Decreta authentica, n. 298, to II); cf. canon 692.

III. Commutation of works. Confessors can commute pious works enjoined for gaining indulgences into others for those who, detained by a legitimate impediment, cannot perform the same works (canon 935). To pious works here do not belong those which constitute the cause or occasion of the indulgence, as, for example, the use of a crucifix which ought to supply for the Way of the Cross. By confessor is understood one who enjoys sacramental jurisdiction over the faithful person to whom commutation seems to be granted, so that he can at least validly hear the confession. Commutation, however, can be made not only within confession, but also outside confession (St. Alphonsus, n. 534, 15°).

Members of some confraternity who, because of illness or imprisonment, are impeded from visiting the church, can gain the indulgences granted to the confraternity, even with the visitation perhaps prescribed being omitted.¹

¹ Sacred Congregation of Indulgences, August 20, 1887 (Collectanea, n. 1680).

Question. To what extent several indulgences can be acquired on the same day.

Response 1. A plenary indulgence, unless something else has been expressly provided, can be acquired only once in the day, even if the same prescribed work is placed several times (canon 928, § 1).

Response 2. A partial indulgence, unless the contrary is expressly noted, can be gained several times during the day, the same work being repeated (canon 928, § 2).

Response 3. As is sufficiently clear of itself, diverse indulgences can be acquired on the same day, provided the works enjoined for each are fulfilled, or if the same works are prescribed, are repeated insofar as they must be repeated. Now one and the same confession and communion suffices for gaining several indulgences (n. 502).¹ The faculty of gaining diverse indulgences on the same day regards both indulgences concurring on one day because of a festivity, and those which someone out of his devotion has affixed to such a day in the week or month.²

¹ Sacred Congregation of Indulgences, February 29, 1864; January 12, 1878 (Decreta authentica, n. 434, to 3).

² Sacred Congregation of Indulgences, February 29, 1864.