There was a major revision of the indulgences in 1967, and all existing norms were replaced, and the use of “partial indulgences” replace all those with a number of days or years. That may be what the “old theology” refers to. There are not so many plenary indulgences as before. A new document was released by the Apostolic Penitentiary of the Roman Curia and it has been revised and also translated into English for the United States. I bought a copy of it:
Manual of Indulgences, USCCB, Washington DC, 2006 (based on the fourth version – 1999 Enchiridion Indulgentiarum).
St. Thomas Aquinas (Summa Theologica) states that the lack of attachment to sin means: “so as to wish they had never been”. It is true contrition.
(See: Whether contrition is an assumed sorrow for sins, together with the purpose of confessing them and of making satisfaction for them?)
Some of what I gleaned from the book is below:
An indulgence is for yourself, or by sufferage, for the dead (not the living). The indulgence is remission of temporal punishment for sins for which the guilt has been forgiven.
One must be baptized, not excommunicated, in the state of grace by the end of the completion of the prescribed works, and have at least the general intention to gain the indulgence and do the works within the prescribed time frame.
So, to get the plenary indulgence (one max per day except at death):
- exclude all attachment to sin including venial (also called “a generous disposition of heart”)
- the indulgenced work *
- Eucharistic Communion (once per work) *
- prayers for the intentions of the Holy Father (Our Father, Hail Mary, or other) (once per work) *
- sacramental confession (within 20 days before or after the work) which may be applied to many plenary indulgences.
- Best to do 2, 3, 4 on the same day.
For a partial indulgence (unlimited number):
- the indulgenced work
- a contrite heart
And, with a partial indulgence, the Church adds an equal remission.
There are exceptions for deaf, mute, and for hardships.
