Lesson 21
ON INDULGENCES

231 Q. What is an indulgence?
A. An indulgence is the remission in whole or in part of the temporal
punishment due to sin.

I have explained before what the temporal punishment is; namely, the
debt which we owe to God after He has forgiven our sins, and which we
must pay in order that satisfaction be made. It is, as I said, the value
of the watch we must return after we have been pardoned for the act of
stealing. I said this punishment must be blotted out by our penance.
Now, the Church gives us an easy means of so doing, by granting us
indulgences. She helps us by giving us a share in the merits of the
Blessed Virgin and of the saints. All this we have explained when
speaking in the Creed of the communion of saints.

*232 Q. Is an indulgence a pardon of sin, or a license to commit sin?
A. An indulgence is not a pardon of sin, nor a license to commit sin,
and one who is in a state of mortal sin cannot gain an indulgence.

If you are in a state of mortal sin you lose the merit of any good works
you perform. God promises to reward us for good works, and if we are in
the state of grace when we do the good works, God will keep His promise
and give us the reward; but if we are in mortal sin, we have no right or
claim to any reward for good works, because we are enemies of God. For
this reason alone we should never remain even for a short time in mortal
sin, since it is important for us to have all the merit we can. Even
when we will not repent and return to Him, God rewards us for good works
done by giving us some temporal blessings or benefits here upon earth.
He never allows any good work to go unrewarded any more than He allows
an evil deed to go unpunished. Although God is so good to us we
nevertheless lose very much by being in a state of mortal sin; for God's
grace is in some respects like the money in a bank: the more grace we
receive and the better we use it, the more He will bestow upon us. When
you deposit money in a savings bank, you get interest for it; and when
you leave the interest also in the bank, it is added to your capital,
and thus you get interest for the interest. So God not only gives us
grace to do good, but also grace for doing the good, or, in other words,
He gives us grace for using His grace.

233 Q. How many kinds of indulgences are there?
A. There are two kinds of indulgences--plenary and partial.

234 Q. What is a plenary indulgence?
A. A plenary indulgence is the full remission of the temporal punishment
due to sin.

"Full remission"; so that if you gained a plenary indulgence and died
immediately afterwards, you would go at once to Heaven. Persons go to
Purgatory, as you know, to have the temporal punishment blotted out; but
if you have no temporal punishment to make satisfaction for, there is no
Purgatory for you. Gaining a plenary indulgence requires proper
dispositions, as you may understand from its very great advantages. To
gain it we must not only hate sin and be heartily sorry even for our
venial sins, but we must not have a desire for even venial sin. We
should always try to gain a plenary indulgence, for in so doing we
always gain at least part of it, or a partial indulgence, greater or
less according to our dispositions.

235 Q. What is a partial indulgence?
A. A partial indulgence is the remission of a part of the temporal
punishment due to sin.

*236 Q. How does the Church by means of indulgences remit the temporal
punishment due to sins?
A. The Church by means of indulgences remits the temporal punishment due
to sin by applying to us the merits of Jesus Christ, and the
superabundant satisfactions of the Blessed Virgin Mary and of the
saints, which merits and satisfactions are its spiritual treasury.

"Superabundant" means more than was necessary. (See explanation of
communion of saints in the "Creed.")

237 Q. What must we do to gain an indulgence?
A. To gain an indulgence we must be in a state of grace and perform the
works enjoined.

"Works"--to visit certain churches or altars; to give alms; to say
certain prayers, etc. For a plenary indulgence it is required in
addition to go to confession and Holy Communion, and to pray for the
intention of our Holy Father the Pope; for this last requirement it is
sufficient to recite one Our Father and one Hail Mary. Now, what does
praying for the intention of the Pope or bishop or anyone else mean? It
does not mean that you are to pray for the Pope himself, but for
whatever he is praying for or wishes you to pray for. For instance, on
one day the Holy Father may be praying for the success of some missions
that he is establishing in pagan lands; on another, he may be praying
that the enemies of the Church may not succeed in their plans against
it; on another, he may be praying for the conversion of some nation, and
so on; whatever he is praying for or wishes you to pray for is called
his intention.

There are three basic ways of gaining a partial indulgence. A partial
indulgence can be gained by: 1) raising one's heart to God amidst the
duties and trials of life and making a pious invocation, even only
mentally; 2) giving of oneself or one's goods to those in need; 3)
voluntarily depriving oneself of something pleasing, in a spirit of
penance.

A partial indulgence is also granted for reciting various well-known
prayers, such as the acts of faith, hope, charity and contrition, and
for performing certain acts of devotion, such as making a Spiritual
Communion.

To gain an indulgence you must also have the intention of gaining it.
There are many prayers that we sometimes say to which indulgences are
attached, and we do not know it. How can we gain them? By making a
general intention every morning while saying our prayers to gain all the
indulgences we can during the day, whether we know them or not. For
example, there is a partial indulgence granted us every time we devoutly
make the Sign of the Cross or devoutly use an article of devotion, such
as a crucifix or scapular, properly blessed by any priest. Many may not
know of these indulgences; but if they have the general intention
mentioned above, they will gain the indulgence every time they perform
the work. In the same way, by having this intention all those who are in
the habit of going to confession every two weeks are able to gain a
plenary indulgence when they fulfill the other prescribed conditions for
gaining a plenary indulgence, even when they do not know that they are
gaining the indulgence.

Since partial indulgences were formerly designated by specific amounts
of time, you sometimes see printed after a little prayer: An indulgence
of forty days, or, an indulgence of one hundred days, or of a year, etc.
What does that mean? Does it mean that a person who said that prayer
would get out of Purgatory forty days sooner than he would have if he
had not said it? No. I told you how the early Christians were obliged to
do public penance for their sins; to stand at the door of the church and
beg the prayers of those entering. Sometimes their penance lasted for
forty days, sometimes for one hundred days, and sometimes for a longer
period. By an indulgence of forty days the Church granted the remission
of as much of the temporal punishment as the early Christians would have
received for doing forty days' public penance. Just how much of the
temporal punishment God blotted out for forty days' public penance we do
not know; but whatever it was, God blotted out just the same for one who
gained an indulgence of forty days by saying a little prayer to which
the indulgence was attached. But why, you may wonder, did the early
Christians do such penances? Because in those days their faith was
stronger than ours, and they understood better than we do the malice of
sin and the punishment it deserves. Later the Christians grew more
careless about their religion and the service of God. The Church,
therefore, wishing to save its children, made it easier for them to do
penance. If it had continued to impose the public penances, many would
not have performed them, and thus would have lost their souls.