Plenary Indulgences and Attraction to Sin

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DaveBj

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Those of you who have been in the CA Forums from the beginning might remember that I joined in the process of conversion and was confirmed almost three years ago. I have learned a lot about my faith since then, and I am still learning. I hope, therefore that you will indulge (pun fully intended) me while I ask a question about plenary indulgences.

I know what they are, and I know how they are earned, through the completion, as perfectly as possible, of one of a number of specified tasks (e.g., praying the Rosary in a church or chapel, or reading the Bible devoutly for 30 minutes) under the following conditions:
  1. being in a state of grace (no mortal sin);
  2. recent or upcoming Sacrament of Reconciliation (7 days either way);
  3. reception of Holy Communion (one time prior to each indulgence); and,
  4. absence of any attachment to sin, including venial sin.
Now, most of these are quite objective. Praying the Rosary is praying the Rosary; reading the Bible is reading the Bible, etc. One should know whether or not he is in a state of grace or in a state of mortal sin, since one of the defining characteristics of mortal sin is knowing that a particular act is a mortal sin. Similarly, participation in Confession and Holy Communion are completely objective.

However, it seems to me that the “absence of any attachment to sin” is completely subjective. How is that defined? If one hates his sins with his mind, how does it affect his detachment if he is dragged into them by his physiological or psychological addictions? If one is completely clean and detached and praying for an indulgence on Wednesday, does God’s foreknowledge that he will fail and fall on Saturday invalidate his prayer?

If anyone knows where someone has written on this subject, I would appreciated being pointed in that direction. Meanwhile, I am interested to see what the other denizens of the CA Forums have to say.

DaveBj
 
I’ve often wondered about this point myself. I once heard a priest on EWTN (can’t remember who) say that detachment from sin is to have the mindset that you don’t want to sin, that you have the desire to avoid it. He went on to say that you can’t be planning your next sinful event while doing your indulged work. He also stated that plenary indulgences are not meant to be nearly impossible to get, and we need to utilize this wonderful means of repairation as often as possible.
 
Oh, yeah, I did neglect to mention prayer for the intentions of the Holy Father in my OP. Mustn’t forget that.

DaveBj
 
DaveBj said:
That’s a good site. I didn’t find a specific answer there, but then I haven’t completely searched it. I have bookmarked it; I’m going to be going back there frequently.

DaveBj
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I think it’s a good site. You can call an attraction to sin an affection for a sin too. 🙂
 
hi,

our fallen nature causes us to have the inclination to sin,
attachment to sin, however, is, i believe, in the will.

for further info checkout newadvent.org

God bless,

johnco
 
I have trouble with this question, too. Lately, I have started thinking about it this way. If the sin in question were suddenly declared to be not sinful, would I be first in line to do it? In other words, do I still harbor an affection for the sinful act itself? Is it only fear of punishment that keeps me from this sin, or have I done my best to align my will and my affections with God’s?

Betsy
 
And I had another thought, too. Perhaps it’s purposely murky, so that we don’t see this as an automatic, almost magical process. In fact, although Catholics are often misunderstood in this way, there are no magical, automatic processes in our relationship with God. Each encounter is totally personal and based solely on the truth that exists at that time. God is not a vending machine - we don’t insert this prayer and that act and absolutely, without question, always have the desired result. God sees and judges our hearts with absolute justice and mercy, based on the truth and on Love. We just have to trust that.

Betsy
 
Hi Betsy,

You mean like, although I love my husband and would never betray our marriage vows, it can’t hurt to flirt a little with these good looking dudes at work to give me an ego boost?

Yeah, right! 😛
 
Joysong said:
Hi Betsy,

You mean like, although I love my husband and would never betray our marriage vows, it can’t hurt to flirt a little with these good looking dudes at work to give me an ego boost?

Yeah, right! 😛
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Haha!

Actually, I meant more like, I’ve been noticing and maybe even had a little crush on this great looking dude at work for a long time now, and if Hubby ever says it’s OK, I’ll jump the handsome work dude’s bones in a New York minute! Until then, I’ll keep my hands to myself, because I don’t want to make Hubby mad.

vs.

I love my Hubby, and no matter how handsome the dude at work is, I’m not interested.

(My DD says I never know when to leave well enough alone - I just have to explain it just a little more! Oh, well…)

Betsy
 
for confession, I think 20 days within the indulgenced act is okay.

I don’t go to confession every week(as is indicated in the OP, within 7 days).
 
fin said:
for confession, I think 20 days within the indulgenced act is okay.

I don’t go to confession every week(as is indicated in the OP, within 7 days).
Click to expand...
Every authoritative comment on this that I have seen has said seven days one way or the other, meaning confession every two weeks.

DaveBj
 
Dave,

I think Fin is referring to the “about 20” clarification of “several days”.

The current 4th edition of the Manual of Indulgences norms repeats the language of “several days” as the prior 3rd edition norms.

The Apostolic Penitentiary’s document The Gift of The Indulgence, giving general remarks about indulgences clarifies the “several days” language: 5. It is appropriate, but not necessary, that the sacramental Confession and especially Holy Communion and the prayer for the Pope’s intentions take place on the same day that the indulgenced work is performed; but it is sufficient that these sacred rites and prayers be carried out within several days (about 20) before or after the indulgenced act.

Note, however that both the General Norms and the above general remarks point out that it is appropriate to do these thing on the day of the indulgenced work, though not strictly necessary.

VC
 
Verbum:

Thanks for the clarification. I’m going to continue with confessing every couple of weeks, tho. I believe in keeping short accounts.

DaveBj
 
All these thoughts about plenary indulgences reminds me of a question I had. Can they by applied to deceased people?
 
ainjell said:
All these thoughts about plenary indulgences reminds me of a question I had. Can they by applied to deceased people?
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Yes, see here:
newadvent.org/cathen/04653a.htm
under this title: A. What prayers are efficacious? (It’s about halfway down the page.)
The Sacrifice of the Mass has always occupied the foremost place among prayers for the dead, as will be seen from the testimonies quoted above; but in addition to the Mass and to private prayers, we have mention in the earliest times of almsgiving, especially in connection with funeral agapae, and of fasting for the dead (Kirsch, Die Lehre von der Gemeinschaft der Heiligen, etc., p. 171; Cabrol, Dictionnaire d’archeologie, I, 808-830). Believing in the communion of saints in which the departed faithful shared, Christians saw no reason for excluding them from any of the offices of piety which the living were in the habit of performing for one another. The only development to be noted in this connection is the application of Indulgences for the dead. Indulgences for the living were a development from the ancient penitential discipline, and were in use for a considerable time before we have any evidence of their being formally applied for the dead. The earliest instance comes from the year 1457. Without entering into the subject here, we would remark that the application of Indulgences for the dead, when properly understood and explained, introduces no new principle, but is merely an extension of the general principle underlying the ordinary practice of prayer and good works for the dead. The church claims no power of absolving the souls in purgatory from their pains, as on earth she absolves men from sins. It is only per modum suffragii, i.e. by way of prayer, that Indulgences avail for the dead, the Church adding her official or corporate intercession to that of the person who performs and offers the indulgenced work, and beseeching God to apply, for the relief of those souls whom the offerer intends, some portion of the superabundant satisfactions of Christ and His saints, or, in view of those same satisfactions, to remit some portion of their pains, in what measure may seem good to His own infinite mercy and love.
 
ainjell said:
All these thoughts about plenary indulgences reminds me of a question I had. Can they by applied to deceased people?
Click to expand...
Over the course of the winter (i.e., I was driving to work, not riding my bicycle), I started going to daily Mass, and then praying the Rosary after Mass for a plenary indulgence. I offer the rosary for “that soul that needs it most, especially for a soul that is dying alone today.” Jesus obviously is going to do what He wants with whatever merit comes of that, but at least I have made my preference known.

DaveBj
 
Can all plenary indulgences be appllied to the soul(s) in purgatory or just certain ones? Like the one for the Lourdes anniversary etc.?
 
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