On Divine Mercy Sunday, we heard John’s gospel about Thomas coming to believe in the risen Lord only after seeing the evidence. Thomas doubted the resurrection occurred until he had a revelation from Jesus himself. Jesus said to him, "Have you come to believe because you have seen me? Blessed are those who have not seen and have believed." As Catholics, we accept certain tenets as a matter of faith without having visible evidence. We know the Eucharist is the Body and Blood of Christ even though it appears to be bread and wine because Jesus said so. Beyond God’s revelation, some Catholic practices and devotions have developed over the centuries from the private revelations of various saints.
Our pastor used his Sunday homily to question why people do not take advantage of the plenary indulgence available to those who attend the Divine Mercy Sunday devotion, a devotion that can be traced to the private revelation to a saint. Father lamented that only a dozen or so individuals would likely show up for the afternoon service. People generally don’t like to be publicly chastised during a homily which, in my opinion, isn’t the best way to reach an audience. Nevertheless, I pondered his question. Why do so many Catholics dismiss the opportunity for a plenary indulgence?
Father sometimes refers to plenary indulgences as “get out of jail free” cards. If only it were that simple. There are really two factors here that may affect how Catholics respond to plenary indulgences and in particular those granted based on a private revelation. Divine Mercy Sunday came about from the Lord’s revelation to Saint Faustina. Her diaries are available to anyone who wishes to study them. As Catholics, we are not required to believe private revelations, even those approved by the Church.
From Catholic Answers: In 2010, Benedict XVI explained: Ecclesiastical approval of a private revelation essentially means that its message contains nothing contrary to faith and morals; it is licit to make it public and the faithful are authorized to give to it their prudent adhesion. A private revelation can introduce new emphases, give rise to new forms of piety, or deepen older ones. It can have a certain prophetic character and can be a valuable aid for better understanding and living the Gospel at a certain time; consequently, it should not be treated lightly. It is a help which is proffered, but its use is not obligatory (Verbum Domini 14).
In the 1700s, Benedict XIV observed that the Church accepts these revelations only “as probable” and added, “It follows that anyone may, without injury to the Catholic faith, give no heed to these revelations, and differ from them, provided he does so modestly, not without reason, and without contempt.”
The lack of contempt is needed because one needs to show respect to the Church authorities who approved them, but if one thinks there is a good reason not to accept a particular, approved apparition, the Church holds that one is free to do so. Even though Catholics are not obligated to believe private revelations, the visions of Saint Faustina have gained approval by the Church.
According to the Catholic Encyclopedia: When the Church approves private revelations, she declares only that there is nothing in them contrary to faith or good morals, and that they may be read without danger or even with profit; no obligation is thereby imposed on the faithful to believe them. So, some Catholics may hold a certain skepticism about the authenticity of Saint Faustina’s visions which seemed to be very specific.
The Divine Mercy Chaplet may sound strange to anyone not accustomed to this type of prayer. Similar to praying the rosary, the chaplet decades are repetitive. “For the sake of his sorrowful passion, have mercy on us and on the whole world” is said fifty times in the course of the chaplet prayer. The final exhortation says, “Holy God, Holy Mighty One, Holy Immortal One, have mercy on us and on the whole world.” The way we sing it in our parish always sounds ominous to me. I find myself wondering if God really finds this devotion pleasing.
Then we come to the indulgence associated with Divine Mercy Sunday. On the same day St. Pope John Paul canonized Sr. Faustina, he also established Divine Mercy Sunday as a feast day for the entire Church. Divine Mercy Sunday was officially established for the universal Church by a decree of the Vatican's Congregation for Divine Worship and the Discipline of the Sacraments on May 5, 2000.
A plenary indulgence, granted under the usual conditions (sacramental confession, Eucharistic communion and prayer for the intentions of Supreme 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!")
The Church in its Divinely instituted authority to bind and loose certainly has the ability to speak for Christ in granting indulgences, but is a plenary indulgence even attainable for the average Catholic? Who among us is saintly enough to be completely detached from the affection for even a venial sin? Perhaps Catholics who do not actively seek plenary indulgences are actually more conscious of their sinful nature and therefore think a plenary indulgence is beyond reach under the required conditions.
Is it proper to take part in a Divine Mercy Sunday devotion for the sole purpose of gaining an indulgence? Can our motivation be misplaced? Can thinking we have gained an indulgence be presumptuous on our part? These are all questions that come to my mind. Trying to meet all the conditional requirements to gain a plenary indulgence can seem misplaced, perhaps even bordering on superstition. If I do this and say that so many times, this thing will happen. Should the indulgence alone be the motivating goal?
As we were leaving the church after the Divine Mercy service, I overheard a woman asking our priest if going to confession at our Lenten Penance service (March 20th) was sufficient to gain the plenary indulgence on Divine Mercy Sunday (April 7th). He said, “No. Confession had to be the week before or the week after.” According to the EWTN website, the Apostolic Penitentiary, the roman dicastery responsible for the administration of Indulgences, states that sacramental confession can take place within about 20 days before or after the indulgenced act, March 20 to April 7 is 18 days by my count. It is understandable why we Catholics are sometimes confused when our priests give us conflicting information.
This is why I believe we may place too much emphasis on trying to accumulate indulgences. Yes, we should attend Divine Mercy Sunday services and other devotional opportunities to ask God for His mercy, but not to be too concerned about whether we qualify for a reward. Being overly obsessed with meeting procedural requirements can lead to superstitious behaviors. If we are properly motivated to seek Our Lord’s Divine Mercy and are granted an indulgence as a result, alleluia! Pray, make frequent confessions, receive Holy Communion, and then say, “Jesus, I trust in you.”
