In that physically nonexistent place called the internet, there is confusion among some Catholics about Church doctrine regarding indulgences and devotion to St. Faustina’s Divine Mercy revelations. Private revelations, visions, and messages from God—including those to saints—must be understood in the light of Catholic doctrine, which is the teachings of Christ handed down through his Church. If there ever appears to be a contradiction between the two, we do not change Jesus’ teachings; rather, we correct our understanding of the private revelation.
Indulgences are grounded in Church teaching on the consequences of sin, our need to be forgiven and purified. “Sin has a double consequence. 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. 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” (CCC 1472).
The ordinary way to be forgiven for grave (mortal) sins is the sacrament of penance, which remits the eternal punishment. This leaves the temporal punishment of mortal sins and venial sins, both of which entail an unhealthy attachment to creatures, which must be purified. This leads us to indulgences: “An indulgence is obtained through the Church who, by virtue of the power of binding and loosing granted her by Christ Jesus, [obtains] the remission of the temporal punishments due for their sins” (CCC 1478). A partial indulgence remits part of the temporal punishment, whereas a plenary indulgence remits all of the temporal punishment.
Plenary indulgences are more difficult to gain, as explained in the Manual of Indulgences (promulgated 1999, English translation 2006; Norms, 20). “To gain a plenary indulgence, in addition to excluding all attachment to sin, even venial sin, it is necessary to perform the indulgenced work and fulfill the following three conditions: sacramental confession, Eucharistic Communion, and prayer for the intention of the Sovereign Pontiff.” If a person does the work of the plenary indulgence and fulfills the conditions but is lacking the detachment from all sin, the indulgence is partial rather than plenary.
Examples of partial and plenary indulgences from the Manual including the following:
- prayerfully reading Scripture is a partial indulgence, doing so for 30 minutes is plenary
- adoration of the Blessed Sacrament is a partial indulgence, doing so for 30 minutes is plenary
- praying for the dead in a cemetery is a partial indulgence, doing so from Nov. 1 through Nov. 8 is plenary
Plenary indulgences can also be gained for adoration of the cross at Good Friday liturgy, renewal of baptismal vows at the Easter Vigil Mass, and devoutly attending a newly ordained priest’s first Mass or a person’s first Holy Communion Mass.
Divine Mercy Sunday also offers an opportunity for a plenary indulgence, the same as other plenary indulgences (oromulgated June 29, 2002). “A plenary indulgence is granted under the usual conditions (sacramental confession, Eucharistic Communion, and prayer for the intentions of the Soveriegn Pontiff) to the faithful who, on the Second Sunday of Easter or Divine Mercy Sunday, in any church or chapel, in a spirit that is completely detached from the affection for a sin, even a venial sin, take part in the prayers and devotions held in honor of Divine Mercy, or who, in the presence of the Blessed Sacrament exposed or reserved in the tabernacle, recite the Our Father and the Creed, adding a devout prayer to the merciful Lord Jesus (e.g., Merciful Jesus, I trust in you).”
Once again, the need for detachment from all sin is not given as a condition for gaining the plenary indulgence; it is a necessity for the goal of indulgences, which is entering heaven.
Those who are confused on this point, who think this detachment is not needed, have taken one line from Faustina’s lengthy diary and misinterpreted it: “The soul that will go to confession and receive Holy Communion shall obtain complete forgiveness of sins and punishment.”
The misinterpretation is that, unlike a plenary indulgence, the need for detachment from all sin is waived for Divine Mercy Sunday. This would lead to the absurdity of souls being in heaven while still holding on to attachment to sins. One article promoting this idea is entitled Divine Mercy Sunday is BETTER Than an Indulgence. But that is false: Divine Mercy Sunday offers the opportunity for a plenary indulgence, the same as any other.
This is a great gift from God through the authority of his Church. And there is no contradiction between this plenary indulgence and the writings of Faustina on the Divine Mercy devotion.