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<< The Catechism of the Catholic Church Today!The Catechism of the Catholic Church Today on Indulgences.
This is what the Catechism of the Catholic Church states on this issue:
X. Indulgences
1471 The doctrine and practice of indulgences in the Church are closely linked to the effects of the sacrament of Penance.
What is an indulgence?
"An indulgence is partial or plenary according as it removes either part or all of the temporal punishment due to sin." (Paul VI, Apostolic Constitution, Indulgentiarum Doctrina, Norm 2; cf. Norm 3) The faithful can gain indulgences for themselves or apply them to the dead. (Code of Canon Law, canon 994)
The punishments of sin
1472 To understand this doctrine and practice of the Church, it is necessary to understand that sin has a double consequence. Grave sin deprives us of communion with God and therefore makes us incapable of eternal life, the privation of which is called the "eternal punishment" of sin. On the other hand every sin, even venial, entails an unhealthy attachment to creatures, which must be purified either here on earth, or after death in the state called Purgatory. This purification frees one from what is called the "temporal punishment" of sin. These two punishments must not be conceived of as a kind of vengeance inflicted by God from without, but as following from the very nature of sin. A conversion which proceeds from a fervent charity can attain the complete purification of the sinner in such a way that no punishment would remain. (cf. Council of Trent (1551): DS 1712-1713; (1563): 1820)
1473 The forgiveness of sin and restoration of communion with God entail the remission of the eternal punishment of sin, but temporal punishment of sin remains. While patiently bearing sufferings and trials of all kinds and, when the day comes, serenely facing death, the Christian must strive to accept this temporal punishment of sin as a grace. He should strive by works of mercy and charity, as well as by prayer and the various practices of penance, to put off completely the "old man" and to put on the "new man." (Ephesians 4:22, 24)
In the Communion of Saints
1474 The Christian who seeks to purify himself of his sin and to become holy with the help of God's grace is not alone. "The life of each of God's children is joined in Christ and through Christ in a wonderful way to the life of all the other Christian brethren in the supernatural unity of the Mystical Body of Christ, as in a single mystical person." (Indulgentiarum doctrina, 5)
1475 In the communion of saints, "a perennial link of charity exists between the faithful who have already reached their heavenly home, those who are expiating their sins in Purgatory and those who are still pilgrims on earth. Between them there is, too, an abundant exchange of all good things." (Indulgentiarum doctrina, 5) In this wonderful exchange, the holiness of one profits others, well beyond the harm that the sin of one could cause others. Thus recourse to the communion of saints lets the contrite sinner be more promptly and efficaciously purified of the punishments for sin.
1476 We also call these spiritual goods of the communion of saints the Church's treasury, which is "not the sum total of the material goods which have accumulated during the course of the centuries. On the contrary the 'treasury of the Church' is the infinite value, which can never be exhausted, which Christ's merits have before God. They were offered so that the whole of mankind could be set free from sin and attain communion with the Father. In Christ, the Redeemer himself, the satisfactions and merits of his Redemption exist and find their efficacy." (Indulgentiarum doctrina, 5)
1477 "This treasury includes as well the prayers and good works of the Blessed Virgin Mary. They are truly immense, unfathomable, and even pristine in their value before God. In the treasury, too, are the prayers and good works of all the saints, all those who have followed in the footsteps of Christ the Lord and by his grace have made their lives holy and carried out the mission in the unity of the Mystical Body." (Indulgentiarum doctrina, 5)
Obtaining indulgence from God through the Church
1478 An indulgence is obtained through the Church who, by virtue of the power of binding and loosing granted her by Christ Jesus, intervenes in favor of individual Christians and opens for them the treasury of the merits of Christ and the saints to obtain from the Father of mercies the remission of the temporal punishments due for their sins. Thus the Church does not want simply to come to the aid of these Christians, but also to spur them to works of devotion, penance, and charity. (cf. Indulgentiarum doctrina, 5)
1479 Since the faithful departed now being purified are also members of the same communion of saints, one way we can help them is to obtain indulgences for them, so that the temporal punishments due for their sins may be remitted.
In Brief
1498 Through indulgences the faithful can obtain the remission of temporal punishment resulting from sin for themselves and also for the souls in Purgatory.
From Scott Hahn's book Signs of Life, Chapter on Indulgences: When we gain an indulgence, the Church draws from the treasury of merits of Christ and the saints — a treasury that is infinite — and applies those merits to us, assuming we are in a state of grace (we have not sinned grievously) and have fulfilled other conditions (Confession, Communion, and prayer for the pope). An indulgence may be plenary, remitting all the punishment due our sins, or partial. It's an idea that is as old as biblical religion, and it has always been a part of biblical religion. The ancient rabbis bear witness to it, as do the Church Fathers. Let's consider it as we find it in the Old Testament. Abraham was a just man who lived by faith, and his faith was manifest in many deeds. God tested him repeatedly, and Abraham consistently responded manifest in many deeds. God tested him repeatedly, and Abraham consistently responded with faithful obedience. In Genesis 22, he faced the ultimate test: God commanded him to sacrifice his beloved son, Isaac. Abraham demonstrated his willingness, and he went with Isaac to Mount Moriah. But God spared Isaac and rewarded Abraham with a promise of blessing to his descendants. Yet his descendants forfeited that blessing in the most horrific way: by fashioning a bull-calf out of gold, and then worshipping it as an idol. It was a sin of catastrophic enormity, an act of senseless ingratitude toward the God who had, quite recently and quite miraculously, delivered Israel from slavery in Egypt. By committing such a sin, the Israelites merited death. How did Moses deliver them from the punishment they deserved? By invoking the merit of their ancestors. He told the Lord:
Moses did not try to plead the cause of the current generation, except insofar as they were offspring of the great patriarchs. In this story, we can see the temporal remission of punishment. God is going to destroy the Israelites; but he doesn't. We can see Moses' intercession, based upon the treasury of merits, the merit of the Fathers. When the ancient rabbis discussed this story, they found no other way to explain it. The treasury of merit enabled them to safeguard God's mercy and his justice simultaneously. They applied the same principles to the stories of Noah, whose righteousness served to redeem future generations from the ravages of the flood, and David, whose goodness alone saved his son Solomon from the disaster he merited for himself. The Church Fathers understood these Old Testament stories as but dim shadows of what God the Father now does through Christ. In the Old Covenant, the merit passed from Abraham to Isaac to Israel and then to all the descendants of Israel. Now, it moves from the Father through the Son in the Spirit to Mary, the saints, the martyrs, and all of us as well. Signs of Life, Chapter on Indulgences, Pages 192 - 193. St. Paul himself issued an indulgence by lessening the temporal penance for sin of a straying brother: 6 Sufficient to such a man is this punishment, which was inflicted of many. 7 So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. 8 Wherefore I beseech you that ye would confirm your love toward him. 9 For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things. 10 To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ; 11 Lest Satan should get an advantage of us: for we are not ignorant of his devices. 2 Corinthians 2:6-11 King James Version (KJV) which he had previously imposed on him: in 1 Corinthians 5:3-5 King James Version (KJV) The Catholic Church adds no more in essence to the practices and theological presuppositions of these two passages. "Let not the devil so prosper in his own kingdom, as to set you at variance, but let him find you guarded and armed with concord, because your peace is war against him, which peace some not finding in the Church, have been wont to entreat of the martyrs in prison." Ad Martyr, n. I, p. 137. 1 "Since I am informed that some (of the lapsed) are urgent with you (the martyrs and confessors) beyond all decency, and that your modesty suffers violence, I beseech you, with all possible earnestness, that mindful of the Gospel, and considering what, and what kind of concessions the martyrs, your predecessors, in times past made; how anxious they were in all cases; you would also anxiously and cautiously weigh the requests of your petitioners; that, as the Lord's friends, and hereafter to judge with Him, you would look into the conduct and works and merits of each; and examine also the kind and quality of their offences, lest if anything should have been rashly and unworthily either promised by you, or executed by us, our Church should begin to be ashamed even before the very Gentiles. For we are frequently visited and rebuked and admonished that the commandments of the Lord be kept uncorrupted and inviolate. And I know that there is not wanting to you also the Divine reproof, instructing very many of you in what pertains to the discipline of the Church. All this may be effected, if, with a decent regard to religion, you would restrain the petitions made unto you, so that they be not easily granted, discovering and checking those who, being respecters of persons, either make personal obligations by means of your favors, or make a market of an illicit traffic. . . . And this, too, you ought to make accord with your own carefulness, and to correct, to designate that is, by name those for whom you desire peace to be granted. For I hear that tickets have been made for some in this form— "Let such a one with his friends be admitted to communion:" a thing never before in any instance done by martyrs, so that an uncertain and blind petition may hereafter load us with odium. For it leaves a wide opening when it is said "such a one with his friends;" and twenty, and thirty, and more, may be presented to us, and be asserted to be the relatives and neighbors and freemen and domestics of him who receives the ticket. And therefore I entreat you to specify by name in your tickets, persons whom you yourselves see and know, whose penitence you behold approaching very near to satisfaction, and in this way send letters to us consistent with faith and discipline." Ep. x. ad Martyr, et Confess. pp. 51-4. "I suffer and condole with you on account of our brethren who have lapsed and fallen prostrate under the assault of persecution, and have torn away part of our bowels with them, and have inflicted a pain equal to that of their own wounds, which the divine mercy is, however, able to heal. But I think there should be no haste; that nothing should be done incautiously and hurriedly; lest, whilst reconciliation is indiscreetly granted, the divine indignation be the more grievously excited. The blessed martyrs have written to me concerning some individuals, requesting that their desires may be considered. When the Lord shall have first given peace to all, and we shall have begun to return to the Church, then each of these cases shall be examined into, in your presence, and aided by your judgment." Ep. xi. ad Plebem, p. 54. "Since I find that it will not yet be in my power to come amongst you, and the summer season which is troubled with continued and grievous sicknesses has begun, I think that the cases of our brethren ought to be met, so that they who have received tickets from the martyrs, and who may be helped by their privilege with God, if they are seized with any ailment, or danger of sickness, may, without waiting for my presence, make confession (exornologesis) of their sin before any priest whatever, or, if a priest shall not be found, and the danger of death is imminent, even before a deacon, that, the hands having been laid upon them unto penitence, they may go to the Lord with that peace which the martyrs, by their letters unto us, have desired might be granted." Ep. xii. ad Clerum, p.55. See a similar letter, xiii. ad Clerum, p. 58. "Whereas our Lord has said that the nations are to be baptized in the name of the Father, and of the Son, and of the Holy Ghost, and that past sins are remitted in baptism, this Lucianus, ignorant of the commandment and of the law, orders peace to be granted and sins to be forgiven in the name of Paulus (one of the martyrs); and this he says was given him in charge by the said Paulus, as you will observe in his letter to Celerinus. Wherein he considered not, that not martyrs make the Gospel, but by the Gospel are martyrs made." Ep. xxii. ad Cler. Romae p. 78. "If they (the lapsed) believe that they have from another source the prerogative (a term of Roman law, implying a privilege, and some times pardon from a higher court) of communion, let them try to compare it with the Gospel, that so at length it may be firm and valid, if it be not at variance with the Gospel law. But how can that give Gospel communion which seems to be ordained in opposition to Gospel truth? For since every prerogative then only tends to the privilege of indulgence, on condition that it be not at variance with his will with whom it seeketh association; in as much as this (pleaded prerogative) is at variance with his will with whom it seeketh association, it must needs lose the indulgence and privilege of the association. ... If the martyrs thought that peace ought to be granted to these men, why did not they themselves grant it? Why did they think that these men, as they themselves admit, ought to be referred to the bishops?" Ep. xxx. Presb. et Diac. Romae, Cypriano, pp. 94-5. "As regards deacons who have sacrificed (to idols), and have afterwards entered into the conflict, (it is decreed) that they shall indeed have their other honor, but shall cease from all their sacred service, but the bringing in (or offering) the bread or cup, or making the proclamations. If, however, some of the bishops should perceive in them a certain trouble (of mind), and humility of meekness, and should wish to grant them something more, or to take something more from them, with them be the authority. " Can. ii. col. 1456-7, Labb. t. i. "Such persons as have come with a mourning dress, and falling down have eaten, weeping throughout the whole entertainment (before the idols), if they have completed a period of three years prostration, let them be received without the oblation. But if they have not eaten, let them, after having been prostrators during two years, communicate in the third without the oblation, in order that they may receive full communion (the perfection) in the fourth year. But the bishops have the power, having considered the manner of their conversion, to deal indulgently with them, or to add a longer period. But, above all things, let their previous as well as their subsequent life be inquired into, and so let the indulgence be measured out." Ib. Can. v. In the next canon, six years of penance, varying in severity at the close of the third and fifth year, are decreed against those who had yielded easily during the time of persecution; but it is added: "If, however, any danger or expectation of death arise from sickness, or some other cause, they are to be received, but under limitation." Can. vi. "Concerning those who have fallen away without necessity, or without the taking away of their goods, or without being in danger, or something of this kind, as happened under the tyranny of Licinius, it hath seemed good to the synod, though they are unworthy of indulgence, that nevertheless they be dealt with mercifully. As many therefore as truly repent, shall pass three years amongst the hearers as believers, and during seven years they shall be prostrators, and during two years they shall communicate with the people in prayers without the oblation." Can. xi. col. 33, t. ii. Labbe. "Those who have been called by grace, and have at first shown their zeal, and laid aside their girdles, but after this have run as dogs to their own vomit . . . these are to be prostrators during ten years, after their three years of being hearers. But, in all these persons, it is proper to examine the purpose and appearance of their penitence; for as many as, in fear, and tears, and patience, and good works, manifest their conversion in deed, and not in appearance (only), these having completed the appointed time as hearers, may deservedly communicate in the prayers; together with authority to the bishop to determine something yet more indulgent respecting them. But as many as have borne (their sentence) indifferently, and think the form of entering into the Church sufficient for their conversion, must complete the whole time." Ib. Can. xii. "Concerning those who are departing, the old and canonical law a must be observed now also, that if any one is departing he is not to be deprived of the last and most necessary viaticum. But if, after having been given over, and having again received the communion, he is again numbered amongst the living, let him be with those who communicate in prayer only. But generally, and as regards every one whatsoever who is departing, and who begs to partake of the Eucharist, let the bishop, after examination, impart it." Ib. Can. xiii.; "The canon law is this: that they who have defiled themselves by fornication shall be utterly cast forth from prayer during three years; be allowed to be hearers only for three further years. But, in favor of those who with special zeal avail themselves of the (time of) conversion and in their lives exhibit a return to what is good, it is in his power, who has the regulation of the dispensation of the Church for a beneficial end, to shorten the period of hearing, and to introduce such men earlier to the (state of) conversion and further to lessen this period also, and to bestow communion earlier, according as, from his own judgment, he comes to a decision respecting the state of the person under cure." T. ii. Ep. Can. ad S. Letoium, p. 119. As regards involuntary homicide, he gives the same penitential canon as in the above extract, and concludes this part of the canon law as follows: "But if any one not having completed the time fixed by the canons (be about to) depart this life, the clemency of the fathers ordains that he partake of the sacraments, and that he be not dismissed without the viaticum, to this last and long journey. But if, after having partaken of the sacrament (sanctification), he be restored to life, he must abide the appointed time." Ep. xxx. Presb. et Diac. Romae, Cypriano, p. 121. "As regards deacons who have sacrificed (to idols), and have afterwards entered into the conflict, (it is decreed) that they shall indeed have their other honor, but shall cease from all their sacred service, but the bringing in (or offering) the bread or cup, or making the proclamations. If, however, some of the bishops should perceive in them a certain trouble (of mind), and humility of meekness, and should wish to grant them something more, or to take something more from them, with them be the authority. " Can. ii. col. 1456-7, Labb. t. i. "Such persons as have come with a mourning dress, and falling down have eaten, weeping throughout the whole entertainment (before the idols), if they have completed a period of three years prostration, let them be received without the oblation. But if they have not eaten, let them, after having been prostrators during two years, communicate in the third without the oblation, in order that they may receive full communion (the perfection) in the fourth year. But the bishops have the power, having considered the manner of their conversion, to deal indulgently with them, or to add a longer period. But, above all things, let their previous as well as their subsequent life be inquired into, and so let the indulgence be measured out." Ib. Can. v. In the next canon, six years of penance, varying in severity at the close of the third and fifth year, are decreed against those who had yielded easily during the time of persecution; but it is added: "If, however, any danger or expectation of death arise from sickness, or some other cause, they are to be received, but under limitation." Can. vi. "Concerning those who have fallen away without necessity, or without the taking away of their goods, or without being in danger, or something of this kind, as happened under the tyranny of Licinius, it hath seemed good to the synod, though they are unworthy of indulgence, that nevertheless they be dealt with mercifully. As many therefore as truly repent, shall pass three years amongst the hearers as believers, and during seven years they shall be prostrators, and during two years they shall communicate with the people in prayers without the oblation." Can. xi. col. 33, t. ii. Labbe. "Those who have been called by grace, and have at first shown their zeal, and laid aside their girdles, but after this have run as dogs to their own vomit . . . these are to be prostrators during ten years, after their three years of being hearers. But, in all these persons, it is proper to examine the purpose and appearance of their penitence; for as many as, in fear, and tears, and patience, and good works, manifest their conversion in deed, and not in appearance (only), these having completed the appointed time as hearers, may deservedly communicate in the prayers; together with authority to the bishop to determine something yet more indulgent respecting them. But as many as have borne (their sentence) indifferently, and think the form of entering into the Church sufficient for their conversion, must complete the whole time." Ib. Can. xii. "Concerning those who are departing, the old and canonical law a must be observed now also, that if any one is departing he is not to be deprived of the last and most necessary viaticum. But if, after having been given over, and having again received the communion, he is again numbered amongst the living, let him be with those who communicate in prayer only. But generally, and as regards every one whatsoever who is departing, and who begs to partake of the Eucharist, let the bishop, after examination, impart it." Ib. Can. xiii.; "On one that implores penitence, let the priest enjoin the laws of penitence, without distinction of persons. Let the more negligent penitents be received less speedily. If one that asks for penitence in sickness, happen, while the priest who has been summoned is coming unto him, to be deprived of speech in his illness, or afflicted with frenzy, let those who have heard him give their testimony, and let him receive penitence. And if it be thought that he is about to die immediately, let him be reconciled by the imposition of hands, and let the Eucharist be infused into his mouth. If he should survive, let him be admonished by the afore-named witnesses, that his petition was complied with, and be subjected to the appointed laws of penitence, as long as it shall seem good to the priest who gave the penitence. Let penitents who are laboring under illness receive the viaticum. But penitents who have received the viaticum of the Eucharist during illness, are not, if they survive, to consider themselves absolved without the imposition of hands." Can. lxxiv-lxxviii. col. 1205-6, t. ii. Lahbe. "As regards penitents, who do penance, whether for more grievous or for lesser offences, if sickness do not intervene, the usage of the Roman Church demonstrates that they are not to have remission granted them on the Thursday before Easter. For the rest, as to estimating the grievousness of the transgressions, it is for the priest to judge, by attending to the confession of the penitent, and to the grief and tears of the amending sinner, and then to order him to be set free when he sees his satisfaction such as is suitable; or, if any such fall ill, so as to be despaired of, he must be pardoned before Easter, lest he depart this world without communion." Ep. xxv. Decentio, n. 10, Galland. T. viii. p. 589. "It has seemed good that they who depart from the body, after having received penitence, have communion granted them without the reconciliatory laying on of hands; for this, according to the decisions of the fathers, is sufficient for the consolation of one that is dying. But should such persons survive, let them stand in the order of penitents; and, after having shown the necessary fruits of penitence, let them, with the reconciliatory laying on of hands, partake of a lawful communion." Can. iii. col. 1448, t. iii. Labbe. "It has seemed good that they who depart from the body, after having received penitence, have communion granted them without the reconciliatory laying on of hands; for this, according to the decisions of the fathers, is sufficient for the consolation of one that is dying. But should such persons survive, let them stand in the order of penitents; and, after having shown the necessary fruits of penitence, let them, with the reconciliatory laying on of hands, partake of a lawful communion." Can. iii. col. 1448, t. iii. Labbe.The Faith of Catholics, Volume 3, Page 137
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.
As an analogy, if Purgatory is the Holy Hospital of Heaven, an indulgence is medication the Church gives to the hospital patient for the remission of temporal pain due to self inflicted sin so the patient can be totally spiritually pure to enter that Heavenly oneness with the Lord. (Revelation 21:27)
St. Paul himself issued an indulgence by lessening the temporal penance for sin of a straying brother (2 Corinthians 2:6-11) below, which he had previously imposed on him.
The Catholic Church adds no more in essence to the practices and theological presuppositions of these two passages.
The Church's Scriptures that support Indulgences are:
St. Paul says of the incestuous Corinthian:
Forgiveness for the Offender
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