In anticipation for a study we will be doing through the course of this year, we are now going to be comparing-and-contrasting the old indulgence norms (notwithstanding) and current indulgence norms (withstanding).
All though these old norms no longer apply, I have been finding it helpful to study them! I believe that there was, undoubtably, a ‘common knowledge’ surrounding indulgences for a long, long time. Prior to 1967, norms didn’t change all that much. I am not old enough to have lived in this time of 'indulgence common-knowledge' though, so when I read the current Norms I feel like I come away with a lot of questions. I wonder, if I had started with the old knowledge first, and then worked through the new Norms, if I wouldn't have so many questions. That is; would these questions answer themselves if I had grown into the new norms from the old?
So, to try and gain a better understanding of that 1967 transition, we are going to compare the old and new. We will be especially focusing on similar materials, between the Raccolta (old) and the Manuel of Indulgence (new).
Raccolta: Preface & Cannon on Indulgences | Manuel of Indulgences: Introduction & Norms |
PREFACE 1. This Collection includes general indulgences that have been granted by the Supreme Pontiffs for the whole world down to the end of the year 1949, either in favor of all the faithful or of certain groups of the faithful, for the gaining of which there is not required a blessing imparted by a priest, religious or secular (having the proper faculties), to religious articles, or a visit to some definite pious place, or enrollment in some pious sodality. | Intro: 7. There follows a listing of grants pertaining to certain works of religion. These, however, are few in number, since several works are covered by the general grants, and since in the case of prayers explicit mention is limited to those of universal appeal and character. For editions of the Manual in the different languages, the competent episcopal conferences should take care to include, as appropriate, other prayers traditionally cherished and beneficial to the piety of the faithful. |
2. However, an appendix has been added containing indulgences granted for visiting certain pious places in Rome.' | Intro: 8. The Manual contains an appendix giving a list of invocations along with the text of the Apostolic Constitution Indulgentiarum doctrina. |
3.The prayers and pious practices with indulgences granted by the Supreme Pontiffs at the time and in the manner above mentioned, and which are now published with certain alterations, possess their indulgences, not in the old form, but in the new one; moreover, those which are not found in this Collection lose their indulgences. The prayers have been published in the same language in which they were indulgenced; as to translations, canon 934, § 2 of the Code of Canon Law is to be observed. | |
4.The conditions ordinarily prescribed for gaining the plenary indulgences contained in this Collection and designated by the familiar phrase "on the usual conditions" are the following: confession, Communion, a visit to a church or public oratory, or even a semi-public. oratory (in the case of those who may lawfully use the latter according to canon 929), and prayer for the intentions of the Supreme Pontiff. In cases, however, where all the aforesaid conditions are not required, those which are necessary are separately mentioned in the proper places. | N20. §1. To gain a plenary indulgence, in addition to excluding all attachment to sin, even venial sin, it is necessary to perform the indulgenced work and fulfill the following three conditions: sacramental confession, Eucharistic Communion, and prayer for the intention of the Sovereign Pontiff. §(...ect.) |
5. As to the manner of observing the conditions required for gaining plenary indulgences, and as to the rules for gaining indulgences in general, canons 925-936 of the Code of Canon Law should be carefully studied. | |
6. The indulgences attached to religious exercises which consist of several acts to be performed on the same day, or on successive days, or at different times, such as triduums, novenas, etc., are gained only when all the acts have been performed, and all the conditions fulfilled, unless otherwise stated, e.g., when it is stated that "on any one of the nine days, etc.", this or a similar expression is to be understood in the sense that the indulgences can be obtained on one or several of those days independently of the others. | |
7. Religious exercises are said to be performed publicly, only when they are held in common in churches or in public or semi-public oratories (in the case of those who may lawfully use the latter). In other cases they are understood to be performed privately. | |
8. Whenever it is considered advisable to conclude devotions that are being carried on publicly in churches, in public or (in the case of those who may lawfully use them) semi-public oratories for an entire month, on a feast-day which is not the last day of the same month, either in order that the faithful who are participating may more easily receive the sacraments of penance and the Holy Eucharist towards the end of the devotions or for any other just cause, it is permitted to begin the exercise on any day of that month which is customary for those devotions, or on any day of the preceding month, provided that the devotions be continued for the space of thirty days (S. P. Ap., March 10, 1941). | |
9. This Collection contains only those grants of indulgences, of which authentic documents are preserved in the archives of the Sacred Penitentiary. | |
10. If any doubt arises, especially concerning the meaning of the grants or the conditions for gaining the indulgences, it is to be settled from this Collection, in addition to the general rules that govern this subject. | |
THE CANONS ON INDULGENCES* TAKEN FROM THE CODE OF CANON LAW Art. 1. Of the Granting of Indulgences Can. 911. All men are to value indulgences highly: that is to say, the remission before God of the temporal punishment due to sin even after its guilt has been forgiven, which ecclesiastical authority grants from the treasury of the Church in behalf of the living after the manner of an absolution, and in behalf of the dead after the manner of an intercession. | N1. An indulgence is a remission before God of the temporal punishment for sins, whose guilt is forgiven, which a properly disposed member of the Christian faithful obtains under certain and clearly defined conditions through the intervention of the Church, which, as the minister of Redemption, dispenses and applies authoritatively the treasury of the expiatory works of Christ and the saints. |
Can. 917. § 1. On the day of the Commemoration of all the Faithful Departed, all Masses enjoy the same privilege as if they were celebrated at a privileged altar. [1] § 2. All the altars of a church are privileged during the Forty Hours' devotion. [footnote: 1 All Masses celebrated during the Octave of the Commemoration of all the Faithful Departed enjoy the same privilege, but only in behalf of the soul for whom they are applied (S. P. Ap., Oct. 31, 1934: Acia Apost. Sedis, vol. ssvi, p. 006).] | |
Can. 919. § 1…. § 2. In publishing books, pamphlets, etc., in which grants of indulgences for various prayers or pious practices are set forth, the prescription of canon 1388 is to be observed. [2] [2 Can. 1388. 1. No books of indulgences, summaries, pamphlets, leaflets, etc., in which grants of indulgences are contained, are to be published without the leave of the local Ordinary. 2. Moreover, the express permission of the Apostolic see is required to make it lawful to publish in any language, not only the authentic Collection of prayers and devotions to which the Apostolic See has attached indulgences, but even a list of the apostolic indulgences, or a summary of indulgences, either previously made but never approved, or now for the first time assembled from various grants.] | N11. §1. The express permission of the Apostolic See is required to publish the Enchiridion Indulgentiarum in any language. §2. No books, leaflets, and the like, which contain grants of indulgences, may be published without the permission of the local ordinary or hierarch. |
Can. 920. Those who have obtained from the Supreme Pontiff grants of indulgences for all the faithful are obliged, under pain of nullity of the favor obtained, to present authentic copies of these same grants to the Sacred Penitentiary. | N12. According to the mind of the Sovereign Pontiff grants of indulgences for all the faithful take effect only after authentic copies of these grants have been examined by the Apostolic Penitentiary. |
Can. 921. § 1. A plenary indulgence granted for feasts of Our Lord Jesus Christ or for feasts of the Blessed Virgin Mary, is understood to be granted only for feasts which are found in the universal calendar. § 2. A plenary or partial indulgence granted for feasts of the Apostles, is understood to be granted only for the feasts of their nativity. § 3. A plenary indulgence granted as daily, either perpetually or for a certain period of time, to those who visit a certain church or public oratory, is to be understood in the sense that it can be gained on any day, but only once a year, by any one of the faithful, unless it is expressly stated otherwise in the decree. | |
Can. 922. Indulgences attached to feasts or solemn prayers, or the prayers of a novena, a seven days' devotion or a triduum, which are performed before or after a Feast or even during its Octave, are understood to be transferred to the day to which these feasts are lawfully transferred, if the transferred feast has an Office and a Mass without solemnity or external celebration and if the transference is made perpetually, or if the solemnity and external celebration of the feast are transferred either for a time or perpetually. | N13. If a liturgical celebration or its external solemnity is lawfully transferred, it is understood that an indulgence attached to that liturgical celebration is likewise transferred to the same day. |
Can. 923. To gain an indulgence appointed for a particular day, if a visit to a church or oratory is required, [3] this can be done from noon of the previous day up to midnight of the appointed day. [3 The condition of "visiting a church, or public or semi-public oratory (in the case of those who may lawfully use the latter)" is fulfilled by entering the church or oratory with at least a general or implicit intention of honoring God Himself or His Saints, and making use of some form of prayer, or indeed the prescribed form, If any has been imposed by the grantor of the indulgence, of an other form, vocal or even mental, in accordance with the piety and devotion of the individual (S. P. Ap., Sept. 20, 1933; Acta Ap. Sedis, vol. xxv, p. 446) The requisites for a visit to a church or oratory are to be observed likewise in visiting a sacred image or an altar.] | N14. If a visit to a Church or an oratory is required to obtain an indulgence attached to a particular day, this may be accomplished from noon of the preceding day until midnight of the particular day. |
Can. 924. §1.... 1§ 2. Indulgences attached to rosaries or other sacred objects cease only when the rosaries or other objects completely cease to exist or are sold. | N16. ... §2. An indulgence attached to the use of an article of devotion ceases only if the article is destroyed or sold. |
Art. II. Of Acquiring Indulgences Can. 925. § 1. In order that a person may be capable of gaining indulgences for himself, he must be baptized, not excommunicated, in the state of grace at least at the end of the prescribed works, and the subject of the grantor. § 2. Moreover, in order that one who is capable may actually gain the indulgences, he must have at least a general intention of acquiring them and must fulfil the prescribed works at the appointed time and in an appropriate manner according to the general sense of the grant. | N17. §1. In order to be capable of gaining indulgences one must be baptized, not excommunicated, and in the state of grace at least at the completion of the prescribed works. §2. To gain an indulgence, one must have at least the general intention of doing so and must carry out the enjoined works at the stated time and in due fashion, according to the sense of the grant. |
Can. 926. A plenary indulgence is understood to be so granted that if one should be unable to gain it fully, he will nevertheless gain it partially, in keeping with the disposition that he has. | N20…. §4. If the full disposition is lacking, or if the work and the three prescribed conditions are not fulfilled, saving the provisions given in Norm 24 and in Norm 25 regarding those who are “impeded,” the indulgence will only be partial. |
Can. 928. § 1. A plenary indulgence, unless it be otherwise expressly stated, can be gained only once a day, even though the prescribed work be performed several times. § 2. A partial indulgence, unless the contrary be expressly stated, can be gained frequently throughout the day, whenever the prescribed work is repeated. | N18. §1. A plenary indulgence can be acquired only once in the course of a day; a partial indulgence can be acquired multiple times. §2. The faithful however can obtain the plenary indulgence at the hour of death, even if they have already gained one on the same day. |
Can. 929. The faithful of either sex who, in the pursuit of perfection, or for the purpose of training or education, or even for the sake of health, lead a community life in houses lacking a church or public chapel but established with the consent of the Ordinary, and likewise all persons who live there to wait upon them, whenever to gain an indulgence a visit is prescribed to some unspecified church or public oratory, can visit the chapel of their own house in which they lawfully fulfill their obligation of hearing Mass, provided that they duly perform the other works enjoined. | |
Can. 930. No one gaining an indulgence can apply it to others who are still living; but all indulgences granted by the Roman Pontiff, unless the contrary is evident, are applicable to the souls in purgatory. | N3. The faithful can obtain partial or plenary indulgences for themselves, or they can apply them to the dead by way of suffrage. |
Can. 931. §1. The confession which may be required for gaining any particular indulgences can be made within the eight days which immediately precede the day to which the indulgences are appointed; and the Communion may take place on the previous day; or again both conditions may be satisfied within the following eight days. § 2. Likewise, to gain indulgences for pious exercises conducted for three days or for a week, etc., the confession and Communion may be made within the eight days immediately following the close of the exercises. § 3. The faithful who are accustomed, unless lawfully hindered, to approach the sacrament of penance at least twice a month, or to receive Holy Communion in the state of grace and with a right and devout intention daily, although they may abstain from it once or twice during the week, can gain all indulgences, even without the actual confession which would otherwise be necessary for gaining them, except the indulgences of an ordinary or extraordinary jubilee, or those granted in the form of a jubilee. | N20…. §2. A single sacramental confession suffices for gaining several plenary indulgences; but Holy Communion must be received and prayer for the intention of the Holy Father must be recited for the gaining of each plenary indulgence. §3. The three conditions may be fulfilled several days before or after the performance of the prescribed work; it is, however, fitting that Communion be received and the prayer for the intention of the Holy Father be said on the same day the work is performed. |
Can. 932. An indulgence cannot be gained by a work to which one is already bound by law or precept, unless it is expressly stated otherwise in the grant of the same; one, however, who performs a work imposed upon him as a sacramental penance and enriched with indulgences, may at one and the same time fulfil his penance and gain the indulgences. | N21. §1. Unless otherwise stated, an indulgence cannot be gained by a work already imposed by law or precept. §2. One, however, who performs a work which has been imposed as a sacramental penance and which happens to be one enriched with an indulgence, can at the same time both satisfy the penance and gain the indulgence. §3. Similarly, members of institutes of consecrated life and societies of the apostolic life can obtain the indulgences attached to prayers and pious works already obligatory by reason of their rules and constitutions or by precept. |
A Can. 933. To one and the same thing or place several indulgences can be attached for various reasons; but by one and the same work, to which by different titles various indulgences are attached, one cannot gain these several indulgences, unless the required work be confession or Communion, or unless the contrary be explicitly stated. | |
Can. 934. § 1. If, in order to gain certain indulgences, prayer in general according to the intentions of the Supreme Pontiff [4] be prescribed, merely mental prayer does not suffice; the vocal prayer, however, may be selected at the choice of the faithful, unless a particular prayer is assigned. [4a) The phrase "praying according to the intentions of the Sovereign Pontif" is readily fulfilled by adding to the other prescribed works the recitation of one Our Father, Hail Mary and Glory be to the Father, the faithful being left entirely free, according to the rule of can. 934, § 1, to recite any other prayer in keeping with each one's affection and devotion towards the Roman Pontiff (S. P. Ap., Sept. 20, 1933; Acta Ap. Sed., vol. xav, p. 146) b) In order to gain plenary indulgences which are to be obtained as often as the prescribed work is performed, and for which a visit to some church is enjoined, it is necessary and sufficient to say at least six times at each visit Our Father, Hail Mary, and Glory be to the Father (S. P. Ap., July 5, 1930; Acta Ap. Sed., vol, xxii, p. 363).] | N20… §5. The condition of praying for the intention of the Holy Father is fully satisfied by reciting one Our Father and one Hail Mary; nevertheless, one has the option of reciting any other prayer according to individual piety and devotion, if recited for this intention. |
§ 2. If a particular prayer should be assigned, the indulgences can be gained in whatever language it may be recited, provided that the translation be officially correct, either by virtue of a declaration of the Sacred Penitentiary, or of one of the local Ordinaries of the place where the language into which the prayer has been translated is commonly used; but the indulgences cease entirely if there has been any addition, omission or interpolation. [5] [5 Indulgences wholly cease because of any addition, omission or interpolation which alter the prayers substantially (S. P. Ap., Nov. 26, 1934; Acta Ap. Sod., vol. xxvi, p. 643)] | N22. An indulgence attached to a prayer can be acquired by reciting the prayer in any language, provided that the translation is approved by the competent ecclesiastical authority. |
§3. To gain the indulgences it is sufficient to recite the prayer alternately with a companion, or to follow it in one's mind while it is being recited by another. [6] [6 a) Indulgences attached to invocations and so-called ejaculations, can be gained even by reciting them merely mentally (S. P. Ap., Dec. 7, 1933; Acta Ap. Sed., vol. xxvi, p. 35) b) Whenever, either on account of manual labor or some other reasonable cause, there arises an impediment to holding in one's hand a rosary or crucifix, which has been blessed to enable the faithful thereby to gain the indulgences either of the Holy Rosary or of the Way of the Cross, these same indulgences may be gained, provided that, during the aforesaid recitation, the faithful have upon their person, in some manner or other, a blessed rosary or crucifix (S. P. Ap., Nov. 9, 1933; Acta Ap. Sed., vol. xxv, p. 502) ] | N23. To gain an indulgence it is sufficient to recite the prayer alternately with a companion or to follow it mentally while it is being recited by another. |
Can. 935. The pious exercises enjoined for gaining indulgences can be commuted into others by any confessor, in behalf of those who are prevented from performing them by some lawful impediment. | N24. Confessors can commute either the prescribed work or the conditions in favor of those for whom these are impossible because of a legitimate impediment. |
Can. 936. Deaf-mutes can gain indulgences attached to public prayers, if, in company with others of the faithful who are praying in the same place, they raise their hearts and minds to God; and, if there is question of private prayers, it is enough for them to repeat them in their minds, or to express them by signs, or even merely to run over them with their eyes. | N26. Both the deaf and the mute can gain indulgences attached to public prayers if, together with the other faithful praying in the same place, they devoutly raise their mind and affections to God; regarding private prayers it is sufficient for them to recite the prayers mentally or express them with signs, or simply to read them without pronouncing the words. |
*Manuel of Indulgences material that has no comaprable content to the Raccolta: Introduction # 1, 2, 3, 4, 5, & 6. Norms # 2, 4, 5, 6, 7, 8, 9, 10, 15, 16 (§1), 19, & 25.
---------------------------------------- Analysis----------------------------------------
Before we dive into the similarities and changes, for all the content that does not have comparable material, there are two ways to regard the discrepancy. The First way to regard this is in a 'positive' manner. That is, even though the material has not been carried over to current rules and norm, they are still understood to be in the well of 'common knowledge.' For example, the definition of "Public" is addressed in the Preface of the Raccolta, and is the only material on that topic. Therefore it could be seen as the leading information on the topic, even though that information was not officially carried over to the new book.
The Second way to regard this is in a 'negative' manner. That is, if the new materials don't cover the information, even if it's in the old material, that information is now obsolete. Using the same example, this would mean that the definition of "Public," although addressed in the old material, is obsolete and should thus be reevaluated to discover if there is a more relevant definition.
Personally, I lean towards the 'positive' method, but I also am in no position to make any definiative calls. Only suggestions.
What we can do though is compare old and new. So here we go.
Preface 1 & 2 -Vs.- Introduction 7 & 8
These initial 2 points in the Raccolta, and the majority of Introduction in the Manuel of Indulgences (past 7 and 8) are basically run-throughs of what these books are supposed to cover. For this I chose # 7 from the Manuel, since it covers the majority of the book's content as well as # 8 that addresses what the appendix covers.
Preface 4 & Norm 20 §1
Previously, conditions to gain an indulgence were always listed in every indulgence. They were referred to as the "usual conditions," and almost always included receiving communion and confession for Plenary indulgences. Now, conditions are always known to be the reception of Eucharistic Communion, Confession, and Prayers for the Pope/s intentions, regardless of which plenary indulgence you do.
For example: In old indulgences, a 'condition' of an indulgence attatched to a novena would be 'to complete 9 days of prayers'. This would have been listed for every individually approved novena. In the new/revised information, novenas are their own categories of works, and therefore completing 9 days is considered the work, and only the Communion, Confession, and Prayers are the conditions.
Canon 911 & Norm 1
These two contain the old and new definition of what an indulgence is. The Canon emphasizes offering indulgences for the departed, and the Norm emphasizes the clarity that has been made in indulgence conditions. At the heart of both of these definitions, they are basically the same (and/or covered in other parts of their respective books.)
"All men are to value indulgences highly..." This, indeed, remains true and is mentioned in the Manuel of Indulgence. Just not presented firstly, in the book, with the definition.
Canon 919 & Norm 11
These two contain the demand placed on publishing and republishing indulgence-related materials. Again, these are basically the same in content. Other information surrounding this topic may have some changes (outside of this Canon and Norm), like if there are any acceptions, or what type of ecclesiastical athority can authorize reprints. But again, that would be mentioned somewhere else.
Canon 920 & Norm 12
These two state that, before an indulgence can be obtained, even though it may be approved by the Pope, it must also be approved by the proper ecclesiastic authorities (namely, the Apostolic Penitentiary). This demand stays the same in both the Canon and the Norm, so an indulgence cannot be obtained until it has been appropriately approved (even if it has been granted by the Pope otherwise).
For example: Some indulgences may be available for a limited time or to a limited people (like in jubilee years). These indulgences, although they are offered by the Pope, would have to be approved by the Apostolic Penitentiary. They ususally are pre-approved, but on occasions where indulgences may be granted more suddenly, this would be imprtant to make sure that the indulgence is in compliance.
Canon 922 & Norm 13
These two, again, are basically the same. Even though the Canon explains it more in length both state: If a date or event with an indulgence attached is legitimately moved to another date, that indulgence is permissed to move with it. In older days liturgical times seem to have been better observed than what I am used to. Like the times of novenas, octaves, seasons, and pre-seasons (like Advent and Lent). So, this rule was made to accomodate shifts on the occasions when an indulgence related even would have to be moved.
For example: In some areas or on some years, All Souls Day could be moved to a Sunday. If that's the case, an indulgence that's reliant on that date (which includes going to any church and praying for souls) would be moved to the new day as well.
Canon 923 & Norm 14
These two state that, when an indulgence is connected to a particular church, on a particular day/occasion, that indulgence can be completed for noon the day before, to midnight the day of. This information is the same in both Canon and Norm, however the footnotes of the Canon offer additional guidance that is not included in the new information.
Canon 924 §2 & N16 §2
These two address how indulgences attatched to an object of faith cease only when that object is thouroghly detstroyed or sold. The Canon refers to these objects as "sacred objects," while the Norm refers to them as "articles of devotion." I notice also that the Canon emphasizes the object, while the Norm emphasizes the use of the object. I do believe that this emphasis does make a difference, but not directly here (more likely it makes a difference once you read into the work itself).
Canon 925 & N17
These two state what condition the faithful participant must be in, in order to gain an indulgence. Baptized, not excommunicated, and in the state of grace, etc. They also state how the faithful must have the general intention and appropriate timelines to complete an indulgence.
The only diffrence between the two is that the Canon lays out that the person must be "the subject of the grantor." This may have ben removed in the new Norm so that it wouldn't cause confusion when it comes to offering indulgences for the departed.
Canon 926 & N20 §4
These two address how a Plenary indulgence that is lacking automatically reverts to a Partial indulgence. In the new Norm, Norms 24 and 25 are sited as possible exceptions (for the impeded). In those cases, exceptions or accommodations may be made according to their impediments.
Canon 928 & N18
These two address how many times an indulgene (plenary and partial) can be gained in a day. The Canon expands on how Plenary indulgence can only be gained once a day (unless stated otherwise) and how partial indulgences can be gained mutlipule times a day. (unless stated otherwise). The Norm covers this same information, in short, and also adds the one expection to gaining a Plenary indulgence more then once a day. That is, at the hour of death, someone may gain a second plenary indulgence in a day. I don't know if there's any other exceptions mentioned in the old text except for the 'hour of death' pleanry indulgence. I also don't know that there's any partial indulgences mentioned in the new text that have a limitation on how many times they can be preformed in a day. (the phrase "unless stated otherwise" is not mentioned in Norm 18).
Canon 930 & N3
These two state that indulgences gained may be applies to the departed. However, past this statment, this Canon and Norm actually differ quite a bit (mostly on what they emphasis). The Canon says that indulgences may not be applied to other living persons and that there may be exceptions to applying indulgences to the departed (these exceptions would be self-evident). The Norm, on the other hand, says that indulgences may only be applied to oneself and makes no mention of exceptions to applying indulgences to the departed. These two are very close to the same information, but there is just enough difference between them too that it's worth noting.
Canon 931 & N20 §2, §3
These two go into details about the timing of receiving Communion and Confession when they are conditions needed to gain an indulgence. And these two differ quite a bit. The Canon states that Communion and Confession may be satisfied within 8 days following the indulgence work (on the last day of an indulgence work that lasts more then one day, like for novenas). The statement under §3, if I'm reading it right, also seems to give excetptions for those who have consistent habits of recieveing confession and communion. I'm not sure entirly how this one is to be applied (whether it's leniency for those who may fall sick for a time, or if it's leniency for occasions like novena's where commuion is supposed to be taken every day.) Regardless, this last part is not reflected in the new Norm. In Norm 20 (§2, §3) the timing of communion, confession, and praying for the Pope/s intentions is defined as needing to be done in 'several days before or after.' This term ' several' has been further defined in recent documents, but here it simply shows the diffrence in how time is gaged when indulgences. In the Canon, a specific time, and type of time (aka. 'after') is explicitly outlined, while in the new Norm timelines is more fluid in what it might mean. The new Norm does recoment day-of participation in communion and the prayers, but otherwise it's not very pushy on the details.
Canon 932 & N21
These two address how indulgences cannot be granted to works bound by law or precept (an example would be fasting/abstaining during times that all Catholics are called to do so.) However, if a work is perscribed as a sacramental penance, and it carries an indulgence otheerwise, this is given the exeption that it may satisfy the penance and the indulgence. The Norm also adds, lastly, that those living in consecrated or apostolic life may gain some indulgences still, even if the insulgence works are connected to their consecrated or apostolic rules. I chose to see this 3rd part as a new addition to the revised norms, even though it may have some related information, that can be found elsewhere, in the Raccolta.
Canon 934 §1 & N20 §5
These two address how one should pray for the intentions of the Supreme Pontiff. The Canon gives lenghty and explicit directions on how one should pray. Note, in the Raccolta/old information, praying for the Pope/s intentions is not necissary for every plenary indulgene. This changes in the new Norms, which now makes this a requirement in every plenary indulgence. The new Norms cut down this information ( taking out locations, exceptions, times, and repetitions) and states that this condition is fully satisfied with an Our Father and a Hail Mary (or other individually chosen prayers for this intention).
Canon 934 §2 & N22
These two talk about translations of prayers. in the Canon, this is addressed under prayers for the Pope/s intentions... so I assume it's still referring to that topic? However, in the new Norms, this is a topic all it's own. In both it states that a prayer of another language (of translated to another language) must be appropriately approved by ecclesiastical authority in order to carry the sam benefits as the original translation. In the new Norms, it clarifies that this applies to any prayers with an indulgence attached to it. In the Canon the footnotes state that any alterations to the prayer do not carry any indulgence promise.
Canon 934 §1 & N23
These two have been paired up because of the original Canon content here, not necissarily becasue of the foot note. The original content states that indulgences gained by prayer may still be gained if prayed alternately or mentally when two or more people are praying together.
The footnote [6] is interesting, but does not carry over to information found in the Manuel of Indulgences Introduction or Norms. the information under [6] a) is mentioned elsewhere in the new book, but [6] b) is not mentioned anywhere in the new book.
Canon 935 & N24
These two cover basically the same information, that confessors can commute requirements for those legitimately impeded. The New norms spell out 'works or conditions' and also emphasizes that these legitimately impediments would make it impossible for the those to complete an indulgence as prescribed otherwise.
Canon 936 & N26
These two are nearly verbatim in addressing the Deaf and Mute. They they are able to gain the same indulgences in public prayer as those who are not deaf or mute, just by slightly different means
And that is all. We have covered all the similar material between the Raccolta and the Manuel of Indulgences, noting how similar they are and/or how they differ. As I mentioned, this isn't a determination of what old information is still relevant, but hopefully you can still be find this study useful in providing old understandings. Hopefully these can help us all to understand the new Norms better.
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