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Dear Father Angelo, I am Dolores and I have a question:

What is the difference between a plenary indulgence and a heartfelt confession?

Confession is necessary for the indulgence and in addition you can make another gesture (like visiting the cemetery, which you know well), is this the last gesture that defines “plenary indulgence”?

As for the indulgence, it refers to the “possibility of erasing a precise part of the consequences of a sin (called temporal punishment)”, what does that mean? Cannot confession erase a precise part of the consequences of sin?

Is the indulgence done to atone for a specific sin? But can one also repent of a single sin with Confession?

I will be happy if you explain the relationship between Confession and Plenary Indulgence, so that I finally understand the real usefulness of the second.

I assure you of my prayers.

The Priest’s answer

Dear Dolores,

1. it would be easier to answer the question: what is the difference between the plenary indulgence and a common confession, rather than the one you presented to me.

2. Since you speak of “heartfelt” confession, which is full of fervor and sincere repentance for one’s sins, the differences are greatly reduced.

One could say that with the plenary indulgence the remission of the penalty is increased by a generous intervention of the Church.

3. In bestowing indulgences the Church draws on an extraordinary treasure which is constituted by the merits of Christ which have an infinite and inexhaustible value.

This extraordinary and inexhaustible treasure includes “the truly immense, unfathomable and ever pristine value before God of the prayers and good works of the Blessed Virgin Mary and all the saints” (Paul VI, Indulgentiarum doctrina, n. 5).

4. In receiving the indulgence, there is the mutual help offered by the communion of saints.

In the first centuries of the church penitents used to resort to those who were suffering because of Christ, that is, to the martyrs.  They went there to be helped by their merits in order to obtain faster reconciliation from the bishops.

Tertullian writes: “which peace some, not finding in the Church, have been wont to entreat of the martyrs in prison ” (To the martyrs 1,6).

5. The same concept is also found in Saint Cyprian: “I think that our brethren must be relieved so that they who have received petitions from the martyrs … that they may come to the Lord when hands have been imposed upon them in penance with the peace which, in letters sent to us, the martyrs have desired to be given” (Epist., 18).

6. It should be remembered, however, that all indulgences derive their effectiveness from the sacrifice of Christ which is made present for the benefit of the faithful in the celebration of Holy Mass.

Therefore, by participating in the Eucharist, one goes to the source of all plenary indulgences.

7. For this reason the decree Indulgentiarum doctrina recalls that the doctrine on indulgences “does not in any way intend to diminish the value of other means of sanctification and purification, first and foremost among which are the Sacrifice of the Mass and the Sacraments, particularly the Sacrament of Penance

Nor does it diminish the importance of those abundant aids which are called sacramentals or of the works of piety, penitence and charity. 

All these aids have this in common that they bring about sanctification and purification all the more efficaciously, the more closely the faithful are united with Christ the Head and the Body of the Church by charity” (Paul VI, Indulgentiarum doctrina, n. 5).

In a word, the greater or lesser purifying effect of sanctification ultimately depends on the intensity of charity, on our love for Jesus Christ and for the whole Church.

I thank you for the prayers that you assured me and that I gladly reciprocate.

I wish you a peaceful and Holy Christmas and I bless you.

Father Angelo