The Divine Mercy Indulgence

All about the plenary indulgence
by Staff Writer | Source: Catholic.net

The Divine Mercy Sunday Indulgence
On 29 June 2002, the Apostolic Penitentiary of the Holy See promulgated a decree creating new indulgences that may be gained by the faithful in connection with the celebration of Divine Mercy Sunday. This decree grants a plenary indulgence to those who comply with all the conditions established, and a partial indulgence to those who incompletely fulfill the conditions.


General Conditions for a Plenary Indulgence
The following "General remarks on Indulgences" from Gift of the Indulgence summarizes the usual conditions given in the Church's law (cf. Apostolic Penitentiary, Prot. N. 39/05/I):


1. This is how an indulgence is defined in the Code of Canon Law (can. 992) and in the Catechism of the Catholic Church (n. 1471): "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".


2. In general, the gaining of indulgences requires certain prescribed conditions (below, nn. 3, 4), and the performance of certain prescribed works ..... [in this case, those granted for the Feast of Mercy]


3. To gain indulgences, whether plenary or partial, it is necessary that the faithful be in the state of grace at least at the time the indulgenced work is completed.  [i.e. one must be a Catholic, not excommunicated or in schism.]


4. A plenary indulgence can be gained only once a day. In order to obtain it, the faithful must, in addition to being in the state of grace:

have the interior disposition of complete detachment from sin, even venial sin;
have sacramentally confessed their sins;
receive the Holy Eucharist (it is certainly better to receive it while participating in Holy Mass, but for the indulgence only Holy Communion is required);
pray for the intentions of the Supreme Pontiff.

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. Prayer for the Pope's intentions is left to the choice of the faithful, but an "Our Father" and a "Hail Mary" are suggested. One sacramental Confession suffices for several plenary indulgences, but a separate Holy Communion and a separate prayer for the Holy Father's intentions are required for each plenary indulgence.


6. For the sake of those legitimately impeded, confessors can commute both the work prescribed and the conditions required (except, obviously, detachment from even venial sin).


7. Indulgences can always be applied either to oneself or to the souls of the deceased, but they cannot be applied to other persons living on earth.


A. Begin with the Sign of the Cross, 1 Our Father, 1 Hail Mary and The Apostles Creed.


B. Then on the Our Father Beads say the following:

Eternal Father, I offer You the Body and Blood, Soul and Divinity of Your dearly beloved Son, Our Lord Jesus Christ, in atonement for our sins and those of the whole world.


C. On the 10 Hail Mary Beads say the following:

For the sake of His sorrowful Passion, have mercy on us and on the whole world. (Repeat step 2 and 3 for all five decades).


D. Conclude with (three times):

Holy God, Holy Mighty One, Holy Immortal One, have mercy on us and on the whole world.


The Chaplet
In 1933, God gave Sister Faustina a striking vision of His Mercy, Sister tells us:


   "I saw a great light, with God the Father in the midst of it. Between this light and the earth I saw Jesus nailed to the Cross and in such a way that God, wanting to look upon the earth, had to look through Our Lord's wounds and I understood that God blessed the earth for the sake of Jesus."


   Of another vision on Sept. 13, 1935, she writes: "I saw an Angel, the executor of God's wrath... about to strike the earth...I began to beg God earnestly for the world with words which I heard interiorly. As I prayed in this way, I saw the Angel's helplessness, and he could not carry out the just punishment...."


   The following day an inner voice taught her to say this prayer on ordinary rosary beads: "First say one 'Our Father', 'Hail Mary', and 'I believe'. Then on the large beads say the following words: 'Eternal Father, I offer You the Body and Blood, Soul and Divinity of Your dearly beloved Son, Our Lord Jesus Christ, in atonement for our sins and those of the whole world.'


   On the smaller beads you are to say the following words: 'For the sake of His sorrowful Passion have mercy on us and on the whole world.'


   In conclusion you are to say these words three times:

'Holy God, Holy Mighty One, Holy Immortal One, have mercy on us and on the whole world'.


   Jesus said later to Sister Faustina: "Say unceasingly this chaplet that I have taught you. Anyone who says it will receive great Mercy at the hour of death. Priests will recommend it to sinners as the last hope. Even the most hardened sinner, if he recites this Chaplet even once, will receive grace from My Infinite Mercy. I want the whole world to know My Infinite Mercy. I want to give unimaginable graces to those who trust in My Mercy...."


   "....When they say this Chaplet in the presence of the dying, I will stand between My Father and the dying person not as the just judge but as the Merciful Savior".


The Hour of Great Mercy
Just as the Image can serve as a reminder of the ocean of Divine Mercy, as well as its price, so can the daily remembrance of the Divine Mercy at the hour of Christ's death. Jesus asked Saint Faustina, and through her us, to celebrate this Hour of Great Mercy, promising tremendous graces to those who would, both for themselves and on behalf of others.


   At three o'clock, implore My mercy, especially for sinners; and, if only for a brief moment, immerse yourself in My Passion, particularly in My abandonment at the moment of agony. This is the hour of great mercy ... In this hour I will refuse nothing to the soul that makes a request of Me in virtue of My Passion. (Diary 1320).


   As often as you hear the clock strike the third hour immerse yourself completely in My mercy, adoring and glorifying it, invoke it's omnipotence for the whole world, and particularly for poor sinners, for at that moment mercy was opened wide for every soul. In this hour you can obtain everything for yourself and for others for the asking; it was the hour of grace for the whole world - mercy triumphed over justice.


   Try your best to make the Stations of the Cross in this hour, provided that your duties permit it; and if you are not able to make the Stations of the Cross, then at least step into the chapel for a moment and adore, in the Most Blessed Sacrament. My Heart, which is full of mercy: and should you be unable to step into chapel. immerse yourself in prayer there where you happen to be, if only for a very brief instant. (Diary 1572)

What is an Indulgence?


   The Decree of Indulgence for Divine Mercy Sunday grants a plenary or full indulgence to those who satisfy certain conditions established by the Church and a partial (incomplete) indulgence to those who fulfill some but not all or the conditions.


   A plenary indulgence means that by the merits of Jesus Christ, the Blessed Virgin Mary and all the saints, the full remission of the temporal punishment due to sacramentally forgiven sins is obtained. The person becomes as if just baptized and would fly immediately to heaven if he died in that instant. A partial indulgence means that a portion of the temporal punishment due to forgiven sin is remitted. Partial indulgences are received either by doing some act to which a partial indulgence is attached (e.g. praying a partially indulgenced prayer), or by the incomplete fulfillment of the conditions attached to a plenary indulgence.


Eternal and Temporal Punishment or Guilt

There are two kinds of punishment attached to sin, eternal and temporal. If the sin is mortal (serious, grave) sin, the person loses the friendship of God and with it the life of divine grace within. This punishment is eternal. If the person is not restored to grace before death he will be punished forever in hell, since serious sin is an infinite insult to an All-Holy God and thus deserves a like punishment. It was to repair for such sin that Jesus became man and was crucified. As God His sacrifice was infinitely meritorious, as Man He was able to represent us. He thus could expiate for our mortal sins, which are not just beyond our power of expiation but infinitely beyond it.


   Mortal sin, and also venial sin (which has no eternal punishment attached to it), both disturb the right order within us and in the order of justice in general. We all experience these temporal (or in-time, in-this-world) consequences of sin, both both personally and socially. Sin changes us (or rather we sin because we are not what we are supposed to be), and like a pebble in a pond these changes have  effects beyond us. Not only must we be sorry for our sins, but we must be more thoroughly converted to the Lord, and demonstrate that conversion (Acts 26:20) by our actions. So, while sacramental absolution forgives the eternal guilt of sin, which requires the infinite merits of Christ, it does not necessarily remove all the temporal punishment, since they are somewhat within our power to repair (and somewhat unknown to us). Depending on our degree of sorrow, absolution may result in the expiation of all the temporal guilt of sin. However, for that which it does not repair, we must offer further expiation through prayer, penance, carrying the Cross etc., or after death be purified in purgatory (Rev 21:27).


   What an Indulgence does is to take an occasion of such expiation (a certain prayer, penance, charity or other designated work) and add to its intrinsic merit  before God an additional value based on the treasury of merits of Jesus Christ, and those perfectly united to Him in heaven (the saints). This can either partially, or under certain conditions, totally remit the temporal punishment due to sin. This depends, naturally, on our openness to God's grace. A mechanical performance of an indulgenced work would not have effect. Performing an indulgenced work should have the consequence of fixing our will away from our sins and entirely on God. This is why among the most important of the conditions for receiving a plenary indulgence, and the hardest to satisfy, is the complete detachment or detestation of our sins. By detesting our sins we orient our will away from creatures (to the degree we love them inordinately), towards God. In this way we open our will to the action of His mercy flowing into our souls, which alone is able to effect the complete remission of the temporal punishment to our sins.


   An example will perhaps better illustrate these points. A boy playing ball breaks a window of his home. Contrite and sorrowful he goes to his father, who forgives him. However, despite the forgiveness the window is still broken and must be repaired. Since the boy's personal resources are insufficient to pay for a new window, the father requires him to pay a few dollars from his savings and forego some of his allowance for several weeks, but that he, the father, will pay the rest. This balances justice and mercy (generous love). To ask the boy to do nothing, when it is possible for him to make some reparation, would not be in accordance  with the truth, or even the boy's good. Yet, even this temporal debt is beyond the boy's possibilities. Therefore, from his own treasury the father generously makes up what the child cannot provide. This is indulgence. Unlike the theologies that say "we are washed it the blood of the Lamb and there is nothing left to do," Catholic teaching respects the natural order of justice, as Jesus clearly did in the Gospels, yet recognizes that man cannot foresee or undo all the temporal  consequences of his sin. However, God in His mercy will satisfy justice for what we cannot repair.

Note on Partial Indulgences (days and years).


   In the past partial indulgences were "counted" in days (e.g. 300 days) or years (e.g. 5 years). Catholics often mistakenly thought that this meant "time off of purgatory." Since there is no time in purgatory, as we understand it, it meant instead the remission of temporal punishment analogous to a certain amount of penitence as practiced in the early Church. This was a very generous standard, since the penitence required for sacramental absolution in the early centuries was arduous, indeed. However, with Pope Paul VI's 1968 revision of the Enchiridion Indulgentiarum (Collection or Handbook of Indulgences), this confusing way of counting partial indulgences was suppressed, and the evaluation of a partial indulgence left to God.


   There are many prayers still circulating on prayer cards and in prayer books which have partial indulgences in days and years attached to them. However, all grants of indulgence issued prior to 1968, unless re-issued in the Enchiridion or specifically exempted by papal decree or privilege, were suppressed by Pope Paul VI. Thus, these many specific prayers with their attached indulgences, as well as the manner of measuring partial indulgences, are no longer valid. Some of them may still receive an indulgence, though, because of being re-issued in the new Enchiridion (e.g. the Anima Christi, the Prayer before a Crucifix and many other formal prayers). All other prayers previously indulgenced could, nonetheless, receive a partial indulgence under the general grants of indulgence which Pope Paul VI, and Pope John Paul II in his 1999 revision of the Enchiridion, established. These general grants establish partial indulgences for devout prayer, penitence and charity, and are a new and very generous inclusion in the Church's grants of indulgence. They have made it unnecessary to grant specific indulgences to prayers and other pious acts, as was done in the past.


Summary of the Decree of Indulgence
O God, your mercy knows no bounds and the treasure of your goodness is infinite..." (Prayer after the "Te Deum" Hymn) 


   "The paschal mystery is the culmination of this revealing and effecting of mercy, which is able to justify man, to restore justice in the sense of that salvific order which God willed from the beginning in man, and through man, in the world" (Encyclical Letter Dives in misericordia, n. 7).


   "And so with provident pastoral sensitivity and in order to impress deeply on the souls of the faithful these precepts and teachings of the Christian faith, the Supreme Pontiff, John Paul II, moved by the consideration of the Father of Mercy, has willed that the Second Sunday of Easter be dedicated to recalling with special devotion these gifts of grace and gave this Sunday the name, "Divine Mercy Sunday" (Congregation for Divine Worship and the Discipline of the Sacraments, Decree Misericors et miserator, 5 May 2000).


Plenary Indulgence
I. The usual conditions for every plenary indulgence:

sacramental confession [according to previously issued norms, within abut 20 days before or after]

Eucharistic communion [according to previously issued norms, preferably on the day, or the days before or after]

prayer for the intentions of Supreme Pontiff [certain prayers are not specified]

II. The specific conditions for this Indulgence


On 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 honour of Divine Mercy

or, 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!")


Partial Indulgence
A partial indulgence, granted to the faithful who, at least with a contrite heart, pray to the merciful Lord Jesus a legitimately approved invocation. [e.g. Jesus I trust in You. My Jesus mercy. or any other approved invocation]


   Those who cannot go to church or the seriously ill. Conditions for a Plenary Indulgence:

totally detesting any sin

the intention of fulfilling as soon as possible the three usual conditions of confession, communion and prayers for the Holy Father

recite the Our Father and the Creed before a devout image of Our Merciful Lord Jesus

pray a devout invocation to the Merciful Lord Jesus (e.g. Merciful Jesus, I trust in you).

If it is impossible to do even this:

with a spiritual intention unite with those carrying out the prescribed practice for obtaining the Indulgence in the usual way and

offer to the Merciful Lord a prayer and the sufferings of their illness and the difficulties of their lives, with the resolution to accomplish as soon as possible the three conditions prescribed to obtain the plenary indulgence.


Duty of Priests
Priests who exercise pastoral ministry, especially parish priests, should

inform the faithful in the most suitable way of the Church's salutary provision [of a plenary indulgence].

promptly and generously be willing to hear their confessions [this does not necessarily have to be on Divine Mercy Sunday itself, since that is not a condition for the indulgence]

On Divine Mercy Sunday, after celebrating Mass or Vespers, or during devotions in honour of Divine Mercy:

lead the recitation of the prayers

when they instruct their people, gently encourage the faithful to practise works of charity or mercy as often as they can.





Go to the prayer of the Chaplet of the Divine Mercy


Read Related Articles:

The Divine Mercy Indulgence

Jesus, I trust in you

The Hour of Great Mercy

The Miracle of the Hudson

St. Faustina Kowalska I

St. Faustina Kowalska II

A sign of hope: Jesus, The Divine Mercy

He must have done his First Fridays




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Published by: Raul Afonso
Date: 2011-05-03 11:42:29
Veeery GOOD article! Unfortunely we catholics are not familiar with which we are suposed to know.

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