Rev José Mario O Mandía
jmom.honlam.org
“The doctrine and practice of indulgences in the Church are closely linked to the effects of the sacrament of Penance” (CCC 1471).
But first, we need to understand what an indulgence is.
The CCC (1471) quotes Pope Paul VI’s Apostolic Constitution Indulgentiarum doctrina (norm 1) to explain it. “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.”
The CCC (1471) also classifies indulgences into two: partial and plenary. Quoting Indulgentiarum doctrina, it states: “An indulgence is partial or plenary according as it removes either part or all of the temporal punishment due to sin” (Norm 2; cf Norm 3).
Furthermore, the same point of the CCC explains who can benefit from these indulgences: “The faithful can gain indulgences for themselves or apply them to the dead” (Code of Canon Law, can. 994.
WHAT IS TEMPORAL PUNISHMENT?
To understand temporal punishment, “it is necessary to understand that sin has a double consequence,” point 1472 of the CCC says. And then, it proceeds to explain: “[1] Grave sin deprives us of communion with God and therefore makes us incapable of eternal life, the privation of which is called the ‘eternal punishment’ of sin.
“[2] On the other hand every sin, even venial, entails an unhealthy attachment to creatures, which must be purified either here on earth, or after death in the state called Purgatory. This purification frees one from what is called the ‘temporal punishment’ of sin.”
The same point adds: “These two punishments must not be conceived of as a kind of vengeance inflicted by God from without, but as following from the very nature of sin. A conversion which proceeds from a fervent charity can attain the complete purification of the sinner in such a way that no punishment would remain (cf Council of Trent 1551 & 1563].”
Now, what happens when one confesses his sins and is forgiven? Doesn’t the sacrament free him from all consequent “punishment”? Not so, says CCC 1473: “The forgiveness of sin and restoration of communion with God entail the remission of the eternal punishment of sin, but temporal punishment of sin remains.” The temporal punishment is like a way of making up with someone we love or paying a debt.
OTHER WAYS OF PAYING THE DEBT
Indulgences are one way of obtaining remission of the temporal punishment. But the same point of the CCC says that there are other ways of paying our debt of love to God: namely, “[1] While patiently bearing sufferings and trials of all kinds and, when the day comes, serenely facing death, the Christian must strive to accept this temporal punishment of sin as a grace. [2] He should strive by works of mercy and charity, as well as by prayer and the various practices of penance, to completely put off the ‘old man’ and to put on the ‘new man’ (cf Council of Trent 1551 & 1563).”
In other words, any good thing we do or any suffering we endure patiently is a spiritual asset which we should not waste.
The rite of dismissal in confession reminds of this: “May the Passion of our Lord Jesus Christ, the intercession of the Blessed Virgin Mary, and of all the saints, whatever good you do and suffering you endure, heal your sins, help you to grow in holiness, and reward you with eternal life. Go in peace.”
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