Gaining a Plenary Indulgence: What Does It Mean to Be “Free from All Attachment to Sin”

In the Decree of the Apostolic Penitentiary on the Gift of an Indulgence during the “Year of the Eucharist,” which was issued on Christmas Day in 2004, the Church provides insight on this important matter. The Apostolic Penitentiary speaks of “a spirit of total detachment from any inclination to sin” (no. 1). A little later, it elaborates further in saying “as long as they are totally free from any desire to relapse into sin” (no. 2, emphasis added).

Given our fallen nature, we’ll always have a general and disordered inclination to sin (CCC 405; 407). But, in cooperation with God’s grace, we can attain total freedom “from any desire to relapse into sin,” even if briefly, as our merciful Lord—in his divine plan—can help us gain a plenary indulgence for ourselves or for a deceased loved one (see CCC 1471-1473).

The more one has established sinful habits, though, particularly regarding mortal sin(s), the more challenging it will become for him to attain total freedom from any desire to relapse into sin. As I note in my essay, “On Purgatory, Go Deeper,”

Indeed, even if we’ve repented of all of our sins on earth, we can still have remaining attachments to our bad habits and related sins—persons and things of which we’ve made idols, including ourselves. Thus, further, the logic of purgatory.

In this light, attachment to sin can be more clearly seen as disordered affection toward persons and things, so that we have a disordered comfortableness in committing related sins.

In helping us better understand and attain the total freedom the Holy See notes in its aforementioned decree, the Catechism of the Catholic Church (CCC) provides further insight when it distinguishes between perfect contrition and imperfect contrition:

1452 When it arises from a love by which God is loved above all else, contrition is called “perfect” (contrition of charity). Such contrition remits venial sins; it also obtains forgiveness of mortal sins if it includes the firm resolution to have recourse to sacramental confession as soon as possible.⁵¹

1453 The contrition called “imperfect” (or “attrition”) is also a gift of God, a prompting of the Holy Spirit. It is born of the consideration of sin’s ugliness or the fear of eternal damnation and the other penalties threatening the sinner (contrition of fear). Such a stirring of conscience can initiate an interior process which, under the prompting of grace, will be brought to completion by sacramental absolution. By itself however, imperfect contrition cannot obtain the forgiveness of grave sins, but it disposes one to obtain forgiveness in the sacrament of Penance⁵² (emphasis added).

If one can attain perfect contrition not only regarding his personal sins but also have that same charity enliven his disposition to not want to relapse into any sin, he would attain that total freedom “from any desire to relapse into sin” of which the Apostolic Penitentiary speaks.

In the end, only the Lord can judge our disposition and thus whether we attain a plenary or partial indulgence in a particular case. That the Church makes provision for us to pursue and attain plenary indulgences indicates that Christ in his merciful love will help us attain such if we approach him with true repentance and childlike docility (Matt. 19:26; 18:1-4). Further, a strong sacramental life, especially frequent and reverent reception of the Holy Eucharist and also regular reception of the sacrament of reconciliation, will greatly aid us in our pursuit of plenary indulgences, including in totally detaching from frequently committed venial sins.