The Catholic bulletin. [volume] (St. Paul, Minn.) 1911-1995, 1913-11-22

dulgences inasmuch as 1t is more uni
versal and certain, being grounded on
greater causes, and because the ample
privileges of certain dispensations are
annexed to it which are to be learned
from the bull of the indication of each
Jubilee"
What is a plenary indulgence? 1T
is relaxation mot of the whole of
the canonical penance, but, on strong
proofs of sincere repentance, and after
the performance of penitential works,
of such parts of it, as have not been
accomplished, and of a proportional
part of the temporal punishment of
sin, which it would have expiated.
Indulgences of forty or hundred days
are a relaxation of a canonical pen
ance of so many days and of the tenn
poral punishment corresponding to it,"
An indulgence, therefore, is a relaxa-
ton granted by the Church of the
temporal punishment due to sins al
ready forgiven. 1t RENTS not only the
canonical penance enjoined by the
Church, but also the punishment be-
fore God which that penance would
have expiated and removed.
Indulgences applicable to the dead
differ very much from others; for the
Church having no jurisdiction over
the dead, who are no longer it's sub
jects, they are not any sort of absolu-
ton, but merely an application of the
treasure of the Church or merits of
the faithful servants of God, through
the Communion of Saints by way of
suffrage or prayer only; nor is their
effect as certain as the others.
Hence, neither the Pope nor any
ecclesiastical authority can free souls
from Purgatory, as the enemies of the
Church jeeringly assert; for these in
dulgences only serve to make prayers
and sacrifices more powerful in their
favor; nor would they be valid if grant
ed unreasonably, without cause, and in
such a manner as to obstruct in any
way the laws established by God for
the manifestation of His justice; which
laws are not infringed by the reason
able interposition of this mercy, when
there is sufficient cause, any more than
reprieves or privileges on extraordi-
nary occasions obstruct the execution
of justice in temporal court.
Other writer's of unusual acumen,
the Jesuits, Pereyra and Busenbaum,
also instruct us in the doctrine of in
dulgences.
To understand the nature and mean
ing of an indulgence it must be OBJ
served that it is no pardon for sin or
leave to commit sin, as some have &C
cused the Church of holding. It would
be a horrible blasphemy to advance
that any authority whatsoever, even
God Himself, could grant such per-
mission or dispense in the least sin.
Nor is the Catholic doctrine of salts
faction and of indulgences in any way
derogatory to the sacred passion of
Christ; for both are nothing else than
the application of it's merits to the sim
ner. It is a capital article of the
Christian faith that only Christ, true
God and true man, was able to offer a
sufficient satisfaction and atonement
for sin. But having abundantly
satisfied for all our offenses, it de-
ponds upon His will in what manner
and how this satisfaction is to be ap-
piled to us; and it has pleased Him to
do this in baptism so that it is an en-
tire abolition of sin without the reser-
walton of any punishment. This is a
manner of justifying the sinner con-
formable to His infinite goodness and
mercy. In penance, for sin committed
after baptism, He follows different
rule; for though, upon repentance, He
RENTS the guilt and the eternal pun
ishment due to sin, yet it is by ex-
changing those everlasting pains for a
temporal chastisement which He ex-
acts from such sinners. He was in
some measure, at it we're, forced to
this method, on account Of the greater
ingratitude and Righteousness of those
who have abused His first gifts; also
that too great facility of pardon
might not be an occasion of such sim
ners relapsing more easily. This
would appear to be the true philosophy
of indulgences.