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Question

Good morning, Father,

My name is Massimo, I’ve already written to you sometimes – so I’m taking advantage again of your very useful availability.

In your site I find very valid the search engine that allows me and us to have answers on topics already dealt by you for other visitors, but about a particular – even if already addressed – I have some doubts. What is the relationship between confession and plenary indulgence? …

As far as far as I understand it, it might be like so: I confess a grave sin to the priest who gives me absolution and remission of sin as regards the Last Judgment of the Lord, and therefore, by virtue of the absolution, I am not condemned to eternal damnation, but to Purgatory.

By virtue of the indulgence, e.g. by the mere passing through a Holy Door, I am remitted of the sin as to the consequences that such a sin would cause me here in the earthly life … Is it so? Are these earthly consequences a (just) punishment that I still deserve because of the sin I have committed, and despite the confession?

I’ll put an example: I lie to my wife and tell her that I had got a flat tire to excuse my delay caused by revelries with friends: as punishment despite the confession, would that lead to difficult relationships with her or – what else – to suffer a dismissal from the job? That is: what is the nature of these earthly consequences?

One last question: the Holy Father, in addition to the historic doors of the Roman basilicas, has also opened those of other cities; e.g. I live in Bologna and here you can earn indulgence by passing through the door of our St. Peter’s Cathedral: is it exactly the very same thing, or do I still have to make a pilgrimage to Rome?

Thank you, Father, I always remember you in my prayers.

The priest’s answer

Dear Massimo,

1. you got a bit confused about indulgences.

What confused you is the term “temporal punishment“, which you mistook for earthly punishment.

But now, let’s proceed in order.

2. What exactly is indulgence?

The Catechism of the Catholic Church affirms that “An indulgence is a remission before God of the temporal punishment due to sins whose guilt has already been forgiven, which the faithful Christian who is duly disposed gains under certain prescribed conditions through the action of the Church which, as the minister of redemption, dispenses and applies with authority the treasury of the satisfactions of Christ and the saints” (CCC 1471).

3. What is the temporal punishment?

The temporal punishment is the punishment that remains to be paid for, even after the confession.

In fact, the guilt (sin) is remitted after the confession, and the eternal punishment is remitted as well, if one has mortal sins. Eternal punishment is hell.

But, despite these remissions, the inclination towards evil still remains in the soul. That defect, previously leading to sin, still remains although muffled.

Furthermore, our repentance is not always perfect.

Now, you cannot enter heaven with any stain, with any disorder.

In the book of Revelation we read that “nothing unclean will enter” (Rev 21,27) the heavenly Jerusalem.

This is what John Paul II recalls in Reconciliatio et paenitentia: “even after absolution there remains in the Christian a dark area due to the wound of sin, to the imperfection of love in repentance, to the weakening of the spiritual faculties. It is an area in which there still operates an infectious source of sin which must always be fought with mortification and penance” (RP 31, III).

These punishments are called temporal because they are linked to a certain time of purification and are distinguished from the eternal ones in hell.

Now, the temporal punishment can be paid here by various purifications that prepare the soul to enter Paradise.

Or, they are paid there, in Purgatory.

Well, indulgences pay for the temporal (not earthly) punishment linked to that infectious source, as John Paul II named it.

In the past, there were talks of relics, leftovers, dross of sin.

The indulgence therefore concerns the remission of the punishment, not of the guilt. This is put back by the sacrament.

4. “An indulgence is ‘partial’ or ‘plenary’ according as it removes either part or all of the temporal punishment due to sin. Indulgences may be applied to the living or the dead” (CCC 1471).

5. The doctrine of indulgences is based on the merits of Christ which are infinite.

To these, the merits of the saints are added.

The Church, which was given by Christ all power in heaven and on earth to save men, draws from that immense treasure to partially or totally forgive the punishment that remains to be paid for.

As we can see, it is a communiqon of love and fraternal help.

6. However, it should be remembered that no one can get aget a plenary indulgence if he or she has not nourished within himself or herself the total repudiation of sin.

Something unclean would still remain.

Therefore, even if all the necessary works are done (Confession, Communion, prayer for the Supreme Pontiff, passing through the Holy Door), if there is no repudiation of sin, one does not get geta plenary indulgence.

As we can see, it is not a question of something magical that automatically triggers and eraseso thats the temporal punishment is canceled, but of a mystery of love that pushes towards an ever more perfect conversion.

The Church complemenplements this thrust by the gift of indulgence.

7. The plenary indulgence, gotget by passing through the Holy Door of your cathedral church, has the same value as the one you getgt when you go to Rome.

However, going to Rome or to a church that is enabledenabled for a plenary indulgence, there is the most prolonged pilgrimage, with its penitential value. And together,together, there is a greater possibility of reflection, prayer, listening to the Word of God, inciting to a holy life and to the repudiation ofon of sin.

In short, there is a greater chance of getting gettthat indulgence.

I thank you for the question and I bless you.

Father Angelo

2017, February 3rd | A priest replies – Liturgy and pastoral care – Liturgical section