Chapter VI — On Penance

§ 1. On Penance in general

1. What is the sacrament of Penance?

Penance, also called Confession, is the sacrament instituted by Jesus Christ to forgive sins committed after Baptism.

2. Why is the name of Penance given to this sacrament?

The name of Penance is given to this sacrament because, in order to obtain the forgiveness of sins, it is necessary to detest them with repentance, and because he who has committed a fault must submit to the punishment the priest imposes.

3. Why is this sacrament also called Confession?

This sacrament is also called Confession because, to obtain the forgiveness of sins, it is not enough to detest them, but it is necessary to declare them to the priest, that is, to make the confession of them.

4. When did Jesus Christ institute the sacrament of Penance?

Jesus Christ instituted the sacrament of Penance on the day of His resurrection, when, having entered the upper room, He solemnly gave to His Apostles the power to forgive sins.

5. How did Jesus Christ give His Apostles the power to forgive sins?

Jesus Christ gave His Apostles the power to forgive sins by breathing on them and saying: "Receive the Holy Spirit: the sins of those whose sins you shall forgive shall be forgiven; and the sins of those whose sins you shall retain shall be retained."

6. What is the matter of the sacrament of Penance?

The matter of the sacrament of Penance is distinguished into remote and proximate. The remote matter is constituted by the sins committed by the penitent after Baptism, and the proximate matter is the acts of the penitent himself, namely, contrition, accusation, and satisfaction.

7. What is the form of the sacrament of Penance?

The form of the sacrament of Penance is this: "I absolve thee from thy sins."

8. Who is the minister of the sacrament of Penance?

The minister of the sacrament of Penance is the priest approved by the Bishop to hear confessions.

9. Why did you say that the priest must be approved by the Bishop?

The priest must be approved by the Bishop to hear confessions because, to validly administer this sacrament, the power of orders is not enough, but the power of jurisdiction is also necessary, that is, the faculty to judge, which must be given by the Bishop.

10. How many are the parts of the sacrament of Penance?

The parts of the sacrament of Penance are: the contrition, the confession, and the satisfaction of the penitent, and the absolution of the priest.

11. What is contrition, that is, sorrow for sins?

Contrition, that is, sorrow for sins, is a displeasure of soul by which one detests the sins committed and resolves not to commit them again in the future.

12. What does this word contrition mean?

The word contrition means breaking or shattering, as when a stone is crushed and reduced to powder.

13. Why is the name of contrition given to sorrow for sins?

The name of contrition is given to sorrow for sins to signify that the hard heart of the sinner in a certain way breaks for sorrow at having offended God.

14. In what does the confession of sins consist?

Confession consists in a distinct accusation of our sins, made to the confessor in order to obtain absolution and penance for them.

15. Why is confession called accusation?

Confession is called accusation because it must not be an indifferent recital, but a true and sorrowful manifestation of one's own sins.

16. What is satisfaction or penance?

Satisfaction or penance is that prayer or other good work which the confessor enjoins on the penitent in expiation of his sins.

17. What is absolution?

Absolution is the sentence which the priest pronounces in the name of Jesus Christ, to forgive the sins of the penitent.

18. Which of the parts of the sacrament of Penance is the most necessary?

Of the parts of the sacrament of Penance, the most necessary is contrition, because without it the forgiveness of sins can never be obtained, and with it alone, when it is perfect, the forgiveness can be obtained, provided it be joined with the desire, at least implicit, of confessing.

§ 2. On the effects and necessity of the sacrament of Penance and on the dispositions for receiving it well

19. How many are the effects of the sacrament of Penance?

The sacrament of Penance confers sanctifying grace, by which are forgiven the mortal sins and also the venial sins that have been confessed and for which one has sorrow; commutes the eternal punishment to temporal, of which also more or less is forgiven according to the dispositions; restores the merits of good works done before committing the mortal sin; gives to the soul opportune helps not to fall again into sin; and restores peace to the conscience.

20. Is the sacrament of Penance necessary for the salvation of all?

The sacrament of Penance is necessary for the salvation of all those who, after Baptism, have committed some mortal sin.

21. Is it a good thing to confess often?

To confess often is a most excellent thing, because the sacrament of Penance, besides wiping away sins, gives opportune graces to avoid them in the future.

22. Does the sacrament of Penance have the power to forgive all sins, however many and however great they may be?

The sacrament of Penance has the power to forgive all sins, however many and however great they may be, provided it is received with the due dispositions.

23. How many things are required to make a good confession?

To make a good confession five things are required: 1. examination of conscience; 2. sorrow for having offended God; 3. resolution to sin no more; 4. accusation of one's sins; 5. satisfaction or penance.

24. What must we do first of all to confess well?

To confess well we must first of all pray heartily to the Lord to give us light to know all our sins and strength to detest them.

§ 3. On examination

25. What is the examination of conscience?

The examination of conscience is a diligent search for the sins committed since the last well-made confession.

26. How is the examination of conscience made?

The examination of conscience is made by diligently calling to memory, before God, all the sins committed and never confessed, in thoughts, words, deeds, and omissions, against the Commandments of God and of the Church, and the obligations of one's state.

27. What other things must we examine ourselves on?

We must examine ourselves also on bad habits and on the occasions of sin.

28. In the examination, must we also search out the number of sins?

In the examination we must also search out the number of mortal sins.

29. What is required for a sin to be mortal?

For a sin to be mortal three things are required: grave matter, full advertence, and perfect consent of the will.

30. When is there grave matter?

There is grave matter when it is a question of something notably contrary to the law of God or of the Church.

31. When is there full knowledge in sinning?

There is full knowledge in sinning when one knows perfectly that he is doing a grave evil.

32. When is there, in sinning, perfect consent of the will?

There is, in sinning, perfect consent of the will when one deliberately wills to do something, although knowing it to be sinful.

33. What diligence must be used in the examination of conscience?

In the examination of conscience there must be used the diligence one would use in an affair of great importance.

34. How much time must be spent in the examination?

One must spend in the examination of conscience more or less time, according to need, that is, according to the number and quality of sins that burden the conscience and according to the time that has elapsed since the last well-made confession.

35. How can the examination for confession be made easier?

§ 4. On sorrow

36. What is sorrow for sins?

Sorrow for sins consists in a displeasure and a sincere detestation of the offense given to God.

37. Of how many kinds is sorrow?

Sorrow is of two kinds: perfect, that is, of contrition; and imperfect, that is, of attrition.

38. What is perfect sorrow, or contrition?

Perfect sorrow is the displeasure of having offended God because He is infinitely good and worthy in Himself of being loved.

39. Why do you call the sorrow of contrition perfect?

I call the sorrow of contrition perfect for two reasons: 1. because it regards exclusively the goodness of God, and not our advantage or harm; 2. because it immediately obtains for us the forgiveness of sins, the obligation of confessing, however, remaining.

40. So does perfect sorrow obtain for us the forgiveness of sins independently of confession?

Perfect sorrow does not obtain for us the forgiveness of sins independently of confession, because it always includes the will to confess.

41. Why does perfect sorrow, or contrition, produce this effect of restoring us to the grace of God?

Perfect sorrow, or contrition, produces this effect because it springs from charity, which cannot be in the soul together with mortal sin.

42. What is imperfect sorrow, or attrition?

Imperfect sorrow, or attrition, is that by which we repent of having offended God as supreme Judge, that is, through fear of the punishments deserved in this life or in the next, or through the very ugliness of sin.

43. What conditions must sorrow have to be good?

Sorrow, in order to be good, must have four conditions: it must be internal, supernatural, supreme, and universal.

44. What does it mean that sorrow must be internal?

It means that it must be in the heart and in the will and not in mere words.

45. Why must sorrow be internal?

Sorrow must be internal because the will, which by sin has turned away from God, must return to God by detesting the sin committed.

46. What does it mean that sorrow must be supernatural?

It means that it must be excited in us by the grace of the Lord and conceived for motives of faith.

47. Why must sorrow be supernatural?

Sorrow must be supernatural because supernatural is the end to which it is directed, namely, the forgiveness of God, the acquisition of sanctifying grace, and the right to eternal glory.

48. Explain better the difference between supernatural and natural sorrow.

He who repents for having offended God, infinitely good and worthy in Himself of being loved, for having lost heaven and merited hell, or for the intrinsic malice of sin, has a supernatural sorrow, because these are motives of faith; whereas one who would repent only for the dishonor, or punishment, that comes to him from men, or for some purely temporal harm, would have a natural sorrow, because he would repent only for human motives.

49. Why must sorrow be supreme?

Sorrow must be supreme because we must regard and hate sin as the supreme of all evils, since it is an offense against God, the supreme Good.

50. Is it perhaps necessary to weep for sorrow of sins, as at times one weeps for the misfortunes of this life?

It is not necessary that one materially weep for sorrow of sins; but it is enough that in the heart one make greater account of having offended God than of any other misfortune.

51. What does it mean that sorrow must be universal?

It means that it must extend to all the mortal sins committed.

52. Why must sorrow extend to all the mortal sins committed?

Because he who does not repent even of a single mortal sin remains an enemy of God.

53. What must we do to have sorrow for our sins?

To have sorrow for our sins we must ask it of God from the heart, and excite it in ourselves by the consideration of the great evil we have done in sinning.

54. How will you do to excite yourself to detest sins?

To excite myself to detest sins: 1. I shall consider the rigor of the infinite justice of God and the deformity of sin, which has deformed my soul and made me deserving of the eternal pains of hell; 2. I shall consider that I have lost the grace, the friendship, the sonship of God, and the inheritance of heaven; 3. that I have offended my Redeemer, who died for me, and that my sins were the cause of His death; 4. that I have despised my Creator, my God; that I have turned my back on Him, my supreme good, worthy of being loved above all things and served faithfully.

55. Must we be greatly solicitous, when we go to confession, to have a true sorrow for our sins?

When we go to confession, we must certainly be very solicitous to have a true sorrow for our sins, because this is the most important thing of all: and if sorrow is lacking, the confession is worthless.

56. Must one who confesses only venial sins have sorrow for all of them?

One who confesses only venial sins, in order to confess validly, need only be repentant of some of them; but to obtain the forgiveness of all of them, it is necessary that he repent of all those he recognizes himself to have committed.

57. Does one who confesses only venial sins and is not repentant of even one of them make a good confession?

One who confesses only venial sins and is not repentant of even one of them makes a confession of no value; which is, moreover, sacrilegious, if the lack of sorrow is adverted to.

58. What is fitting to do to make the confession of only venial sins more certain?

To make the confession of only venial sins more certain, it is a prudent thing to accuse, with true sorrow, also some graver sin of one's past life, even though already confessed other times.

59. Is it a good thing to make often the act of contrition?

It is a good and most useful thing to make often the act of contrition, especially before going to sleep, and when one notices or doubts that he has fallen into mortal sin, so as to be restored more quickly to the grace of God; and it serves above all to obtain more easily from God the grace of making a similar act in the greatest need, that is, in the danger of death.

§ 5. On the resolution

60. In what does the resolution consist?

The resolution consists in a resolute will not to commit sin anymore and to use all the means necessary to flee it.

61. What conditions must the resolution have to be good?

The resolution, in order to be good, must have principally three conditions: it must be absolute, universal, and effective.

62. What does it mean: absolute resolution?

It means that the resolution must be without any condition of time, place, or person.

63. What does it mean: the resolution must be universal?

The resolution must be universal: it means that we must will to flee all mortal sins, both those already committed at other times, and others that we might commit.

64. What does it mean: the resolution must be effective?

The resolution must be effective: it means that one must have a resolute will to lose everything rather than commit a new sin, to flee dangerous occasions of sinning, to destroy bad habits, and to fulfill the obligations contracted in consequence of our sins.

65. What is meant by bad habit?

By bad habit is meant the acquired disposition to fall easily into those sins to which we have become accustomed.

66. What must be done to correct bad habits?

To correct bad habits we must keep vigilant over ourselves, pray much, frequent confession, have a good fixed director, and put into practice the counsels and remedies which he proposes to us.

67. What is meant by dangerous occasions of sinning?

By dangerous occasions of sinning are meant all those circumstances of time, place, persons, or things which by their own nature, or by our frailty, lead us to commit sin.

68. Are we gravely bound to avoid all dangerous occasions?

We are gravely bound to avoid those dangerous occasions which ordinarily lead us to commit mortal sin, which are called the proximate occasions of sin.

69. What must one do who cannot flee some occasion of sin?

One who cannot flee some occasion of sin must tell the confessor and abide by his counsels.

70. What considerations serve to make the resolution?

To make the resolution there serve the same considerations that avail to excite sorrow; namely, the consideration of the motives we have to fear the justice of God and to love His infinite goodness.

§ 6. On the accusation of sins to the confessor

71. After having well disposed yourself for confession by examination, sorrow, and resolution, what will you do?

After having well disposed myself by examination, sorrow, and resolution, I shall go to make the accusation of my sins to the confessor in order to obtain absolution from them.

72. Of which sins are we obliged to confess?

We are obliged to confess all mortal sins; it is well, however, to confess also the venial ones.

73. What conditions must the accusation of sins or confession have?

The principal conditions which the accusation of sins must have are five: it must be humble, complete, sincere, prudent, and brief.

74. What does it mean: the accusation must be humble?

The accusation must be humble: it means that the penitent must accuse himself before his confessor without arrogance of soul or words, but with the sentiments of one guilty, who acknowledges his fault and appears before the judge.

75. What does it mean: the accusation must be complete?

The accusation must be complete: it means that all mortal sins committed after the last well-made confession and of which one is aware must be manifested with their circumstances and in their number.

76. What circumstances must be manifested, that the accusation may be complete?

That the accusation may be complete, the circumstances that change the species of the sin must be manifested.

77. Which are the circumstances that change the species of the sin?

The circumstances that change the species of the sin are: 1. those by which a sinful action passes from venial to mortal; 2. those by which a sinful action contains the malice of two or more mortal sins.

78. Give me the example of a circumstance that makes a venial sin become mortal.

One who, to excuse himself, told a lie from which grave harm to his neighbor resulted, would have to manifest this circumstance, which changes the lie from officious to gravely harmful.

79. Give me now the example of a circumstance by which the same sinful action contains the malice of two or more sins.

One who had stolen a sacred thing would have to accuse this circumstance, which adds to theft the malice of sacrilege.

80. If someone is not certain of having committed a sin, must he confess it?

If someone is not certain of having committed a sin, he is not obliged to confess it; if, however, he wishes to accuse it, he should add that he is not certain of having committed it.

81. What must one do who does not exactly remember the number of his sins?

One who does not exactly remember the number of his sins must accuse the approximate number.

82. Did one who, through pure forgetfulness, kept silent on a mortal sin or a necessary circumstance make a good confession?

One who, through pure forgetfulness, kept silent on a mortal sin or a necessary circumstance made a good confession, provided he used due diligence in remembering it.

83. If a mortal sin forgotten in confession then comes to mind, are we obliged to accuse it in another confession?

If a mortal sin forgotten in confession then comes to mind, we are obliged without doubt to accuse it the first time we confess again.

84. What does one commit who, through shame or some other motive, culpably keeps silent in confession on some mortal sin?

One who, through shame or some other motive, culpably keeps silent on some mortal sin in confession profanes the sacrament and therefore makes himself guilty of a most grave sacrilege.

85. How must one who has culpably kept silent on some mortal sin in confession provide for his own conscience?

One who has culpably kept silent on some mortal sin in confession must declare to the confessor the sin kept silent, say in how many confessions he kept silent on it, and redo all the confessions from the last well-made one.

86. What must one consider who is tempted to keep silent on some sin in confession?

One who is tempted to keep silent on a grave sin in confession must consider:

1. that he has not blushed to sin in the presence of God, who sees all;

2. that it is better to manifest one's sins to the confessor in secret, than to live quietly in sin, to die unhappily, and therefore to be shamed in the day of the universal judgment in the face of the whole world;

3. that the confessor is bound to the sacramental seal under the gravest sin and with the threat of most severe temporal and eternal punishments.

87. What does it mean: the accusation must be sincere?

The accusation must be sincere: it means that we must declare our sins as they are, without excusing them, diminishing them, or increasing them.

88. What does it mean: the confession must be prudent?

The confession must be prudent: it means that in confessing our sins we must use the most modest terms, and we must guard ourselves from disclosing the sins of others.

89. What does it mean: the confession must be brief?

The confession must be brief: it means that we must not say anything useless to the confessor.

90. Is it not a burdensome thing to have to confess one's sins to another, especially if they are very shameful?

Although confessing one's sins to another may be burdensome, it must be done, because it is a divine precept and otherwise the forgiveness of the sins committed cannot be obtained; and moreover because the difficulty of confessing is compensated by many advantages and great consolations.

§ 7. On the manner of confessing

91. How will you present yourself to the confessor?

I shall kneel at the feet of the confessor and shall say: "Bless me, Father, for I have sinned."

92. What will you do while the confessor gives you the blessing?

I shall bow humbly to receive the blessing, and I shall make the Sign of the Cross.

93. Having made the Sign of the Cross, what must one say?

Having made the Sign of the Cross, one must say: "I confess to Almighty God, to the Blessed Virgin Mary, to all the Saints, and to you, my spiritual father, that I have sinned."

94. And then what must be said?

Then one must say: "I confessed at such a time; by the grace of God I received absolution, did my penance, and went to Communion." Then the accusation of sins is made.

95. When the accusation of sins is finished, what will you do?

When the accusation of sins is finished, I shall say: "I also accuse myself of all the sins of my past life, especially against such or such virtue" — for example, against purity, against the fourth commandment, etc.

96. After this accusation, what must be said?

One must say: "Of all these sins and of those I do not remember, I ask pardon of God with all my heart; and from you, my spiritual father, I ask the penance and the absolution."

97. The accusation of sins thus completed, what remains to be done?

The accusation of sins completed, one must listen with respect to what the confessor says; accept the penance with a sincere will to do it; and while he gives the absolution, renew from the heart the act of contrition.

98. Once absolution is received, what remains to be done?

Once absolution is received, one must thank the Lord; do the penance as soon as possible; and put into practice the counsels of the confessor.

§ 8. On absolution

99. Must confessors always give absolution to those who confess?

Confessors must give absolution only to those whom they judge well disposed to receive it.

100. May confessors sometimes defer or refuse absolution?

Confessors not only may, but must, defer or refuse absolution in certain cases, so as not to profane the sacrament.

101. Which are the penitents who must be considered ill-disposed, and to whom absolution must ordinarily be refused or deferred?

The penitents who must be considered ill-disposed are principally these:

1. those who do not know the principal mysteries of the faith or neglect to learn the other things of Christian Doctrine which they are obliged to know according to their state;

2. those who are gravely negligent in making the examination of conscience or give no signs of sorrow and repentance;

3. those who, being able, do not wish to restore another's goods, or the reputation taken away;

4. those who do not forgive their enemies from the heart;

5. those who do not wish to practice the means necessary to amend themselves of their bad habits;

6. those who do not wish to leave the proximate occasions of sin.

102. Is the confessor not too strict who defers absolution to a penitent because he does not yet believe him well disposed?

The confessor who defers absolution to a penitent, because he does not yet believe him well disposed, is not too strict, but rather very charitable, acting as a good physician, who tries every remedy, even unpleasant and painful, to save the life of the sick man.

103. Must the sinner to whom absolution is deferred or refused despair, or withdraw entirely from confession?

The sinner to whom absolution is deferred or refused must not despair or withdraw entirely from confession; but he must humble himself, recognize his deplorable state, profit by the good counsels which the confessor gives him, and thus place himself as soon as possible in a state to merit absolution.

104. What must the penitent do as to the choice of the confessor?

The true penitent must commend himself much to God for the choice of a pious, learned, and prudent confessor, then place himself in his hands and submit himself to him as to his judge and physician.

§ 9. On satisfaction, that is, penance

105. What is satisfaction?

Satisfaction, which is also called sacramental penance, is one of the acts of the penitent, by which he gives some recompense to the justice of God for the sins committed, by performing those works which the confessor imposes on him.

106. Is the penitent obliged to accept the penance enjoined on him by the confessor?

The penitent is obliged to accept the penance enjoined on him by the confessor, if he can do it; and if he cannot do it, he must say it humbly to the confessor himself, and ask for another.

107. When must the penance be done?

If the confessor has not prescribed any time, the penance must be done as soon as possible, and one must try to do it in the state of grace.

108. How must the penance be done?

The penance must be done entirely and with devotion.

109. Why is the penance enjoined in confession?

The penance is enjoined because, ordinarily, after the sacramental absolution which forgives the guilt and the eternal punishment, there remains a temporal punishment to be expiated in this world or in purgatory.

110. For what reason did the Lord will to remit, in the sacrament of Baptism, all the punishment due to sins, and not in the sacrament of Penance?

The Lord willed to remit, in the sacrament of Baptism, all the punishment due to sins, and not in the sacrament of Penance, because sins after Baptism are far graver, being committed with greater knowledge and ingratitude toward the benefits of God; and also so that the obligation of making satisfaction for them may be a check to keep us from falling again into sin.

111. Can we by ourselves make satisfaction to God?

We, by ourselves, cannot make satisfaction to God; but we can do so well by uniting ourselves to Jesus Christ, who by the merit of His passion and death gives value to our actions.

112. Does the penance which the confessor gives always suffice to wipe away the punishment that remains due to sins?

The penance which the confessor gives ordinarily does not suffice to expiate the punishment that remains due to sins; therefore one must try to supply with other voluntary penances.

113. Which are the works of penance?

The works of penance can be reduced to three kinds: prayer, fasting, and almsgiving.

114. What do you mean by prayer?

By prayer is meant every kind of exercise of piety.

115. What is meant by fasting?

By fasting is meant every kind of mortification.

116. What is meant by almsgiving?

By almsgiving is meant any work of spiritual and corporal mercy.

117. Which penance is more meritorious, the one the confessor gives or the one we do of our own choice?

The penance which the confessor gives us is the more meritorious, because, being part of the sacrament, it receives greater power from the merits of the passion of Jesus Christ.

118. Do those who die after receiving absolution, but before having fully satisfied the justice of God, go immediately to heaven?

No; they go to purgatory there to satisfy the justice of God and to be entirely purified.

119. Can the souls who are in purgatory be relieved by us in their pains?

Yes, the souls who are in purgatory can be relieved by prayers, almsgiving, by all the other good works, and by indulgences, but above all by the Holy Sacrifice of the Mass.

120. Besides the penance, what else must the penitent do after confession?

The penitent, after confession, besides the penance, if he has unjustly harmed his neighbor in goods or in honor, or if he has given him scandal, must as soon as possible and as far as he is able restore the goods, repair the honor, and remedy the scandal.

121. How can the scandal one has caused be remedied?

The scandal one has caused can be remedied by removing its occasion, and by edifying with words and good example those whom we have scandalized.

122. In what manner shall one have to make satisfaction to one's neighbor when he has been offended by us?

One shall have to make satisfaction to one's neighbor, when he has been offended by us, by asking his pardon or by giving him some other suitable reparation.

123. What fruits does a good confession produce in us?

A good confession: 1. forgives the sins committed and gives us the grace of God; 2. restores to us the peace and quiet of conscience; 3. reopens to us the gates of heaven, and changes the eternal punishment of hell into temporal punishment; 4. preserves us from relapses and renders us capable of the treasure of indulgences.

§ 10. On indulgences

124. What is an indulgence?

An indulgence is the remission of the temporal punishment due for our sins, already forgiven as to the guilt; a remission which the Church grants outside the sacrament of Penance.

125. From whom has the Church received the power to give indulgences?

The Church has received the power to give indulgences from Jesus Christ.

126. In what way does the Church remit to us the temporal punishment by means of indulgences?

The Church remits to us the temporal punishment by means of indulgences, applying to us the superabundant satisfactions of Jesus Christ, of the Most Holy Mary, and of the Saints, which form what is called the treasury of the Church.

127. Who has the power to grant indulgences?

The power to grant indulgences belongs only to the Pope in the whole Church, and to the Bishop in his diocese, according to the faculty granted him by the Pope.

128. Of how many kinds are indulgences?

Indulgences are of two kinds: plenary indulgence and partial indulgence.

129. What is plenary indulgence?

Plenary indulgence is that by which all the temporal punishment due for our sins is remitted to us. Therefore if someone died after having received such an Indulgence, he would go immediately to Paradise, entirely exempt from the pains of purgatory.

130. What is partial indulgence?

Partial indulgence is that by which only a part of the temporal punishment due for our sins is remitted to us.

131. What does the Church intend to do in granting indulgences?

In granting indulgences the Church intends to come to the aid of our inability to expiate in this world all the temporal punishment, making us obtain through works of piety and Christian charity what in the first centuries it caused to be obtained by the rigor of the penitential canons.

132. What is meant by an indulgence of forty or one hundred days, or of seven years, and the like?

By an indulgence of forty or one hundred days, or of seven years, and the like, is meant the remission of as much temporal punishment as would be expiated by forty or one hundred days, or seven years, of the penance anciently established by the Church.

133. What account must we make of indulgences?

Of indulgences we must make very great account, because by them satisfaction is made to the justice of God and the possession of heaven is obtained more quickly and more easily.

134. What is required to acquire indulgences?

To acquire indulgences there is required: 1. the state of grace (at least in the last work that is performed), and freedom even from those venial faults whose punishment one wishes to wipe away; 2. the fulfillment of the works which the Church prescribes to acquire the indulgence; 3. the intention to acquire it.

135. Can indulgences also be applied to the souls in purgatory?

Yes, indulgences can also be applied to the souls in purgatory, when the one who grants them declares that they can be applied to them.

136. What is the Jubilee?

The Jubilee, which is ordinarily granted every twenty-five years, is a plenary indulgence to which are annexed many privileges and particular concessions, such as the ability to obtain the absolution of certain reserved sins and of censures, and the commutation of certain vows.