Indulgence

An indulgence is not the purchase of a pardon which secures the buyer's salvation or releases the soul of another from Purgatory. Sin is only pardoned (i.e., its effects entirely obliterated) when complete reparation in the form of sacramental confession is made and prescribed conditions are followed. After a firm amendment is made internally not to sin again, and the serious execution of one's assigned penance, the release of one from penalty in the spiritual sense consequentially follows.[7]

An indulgence may be plenary (remits all temporal "punishment" required to cleanse the soul from attachment to anything but God) or partial (remits only part of the temporal "punishment", i.e. cleansing, due to sin).[2][15]

To gain a plenary indulgence, upon performing the charitable work or praying the aspiration or prayer for which the indulgence is granted, one must fulfill the prescribed conditions of:

1. A complete and whole-hearted detachment from all sin of any kind, even venial sin,
2. Making a valid sacramental confession,
3. Receiving Holy Communion in the state of grace
4. Praying for the intentions of the Pope.[16]

The minimum condition for gaining a partial indulgence is to be contrite in heart; on this condition, a Catholic who performs the work or recites the prayer in question is granted, through the Church, remission of temporal punishment equal to that obtained by the person's own action.[16]

Since those who have died in the state of grace (with all mortal sins forgiven) are members of the communion of saints, the living (members of the Churches Militant) can assist those whose purification from their sins was not yet completed at the time of death through prayer but also by obtaining indulgences in their behalf.[2] Since the Church has no jurisdiction over the dead, indulgences can be gained for them only per modum suffragii, i.e. by an act of intercession.[3] This is sometimes termed impetration, which Aquinas explains "...is not founded on God's justice, but on His goodness".

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By the apostolic constitution Indulgentiarum doctrina[17] of 1 January 1967, Pope Paul VI, responding to suggestions made at the Second Vatican Council, substantially revised the practical application of the traditional doctrine.[18]

Archbishop Socrates B. Villegas bestows the Easter Mass Plenary Indulgence in 2012 (St. John the Evangelist Metropolitan Cathedral, Dagupan City, Pangasinan).

He made it clear that the Church's aim was not merely to help the faithful make due satisfaction for their sins, but chiefly to bring them to greater fervour of charity. For this purpose he decreed that partial indulgences, previously granted as the equivalent of a certain number of days, months, quarantines (forty-day periods) or years of canonical penance, simply supplement, and to the same degree, the remission that those performing the indulgenced action already gain by the charity and contrition with which they do it.[3]

The abolition of the classification by years and days made it clearer than before that repentance and faith are required not only for remission of eternal punishment for mortal sin but also for remission of temporal punishment for sin. In Indulgentiarum doctrina Pope Paul VI wrote that indulgences cannot be gained without a sincere conversion of outlook and unity with God.[19]

In the same bull, Pope Paul ordered that the official list of indulgenced prayers and good works, called the Raccolta, be revised "with a view to attaching indulgences only to the most important prayers and works of piety, charity and penance".[20] The Raccolta was replaced with the Enchiridion Indulgentiarum. While a number of indulgenced prayers and good works were removed from the list, it now includes new general grants of partial indulgences that apply to a wide range of prayerful actions, and it indicates that the prayers that it does list as deserving veneration on account of divine inspiration or antiquity or as being in widespread use are only examples[21] of those to which the first of these general grants applies: "Raising the mind to God with humble trust while performing one's duties and bearing life's difficulties, and adding, at least mentally, some pious invocation".[22] In this way, the Enchiridion Indulgentiarum, in spite of its smaller size, classifies as indulgenced an immensely greater number of prayers than were treated as such in the Raccolta.

Canons 992-997 of the 1983 Code of Canon Law provide a general regulation of indulgences.

There are four general grants of indulgence, which are meant to encourage the faithful to infuse a Christian spirit into the actions of their daily lives and to strive for perfection of charity. These indulgences are partial, and their worth therefore depends on the fervour with which the person performs the recommended actions:

1. Raising the mind to God with humble trust while performing one's duties and bearing life's difficulties, and adding, at least mentally, some pious invocation.
2. Devoting oneself or one's goods compassionately in a spirit of faith to the service of one's brothers and sisters in need.
3. Freely abstaining in a spirit of penance from something licit and pleasant.
4. Freely giving open witness to one's faith before others in particular circumstances of everyday life.[16]

Among the particular grants, which, on closer inspection, will be seen to be included in one or more of the four general grants, especially the first, the Enchiridion Indulgentiarum draws special attention[16] to four activities for which a plenary indulgence can be gained on any day, though only once a day:

1. Piously reading or listening to Sacred Scripture for at least half an hour.[16]
2. Adoration of Jesus in the Eucharist for at least half an hour.[16]
3. The pious exercise of the Stations of the Cross.[16]
4. Recitation of the Rosary or the Akathist in a church or oratory, or in a family, a religious community, an association of the faithful and, in general, when several people come together for an honourable purpose.[16]

A plenary indulgence may also be gained on some occasions, which are not everyday occurrences. They include but are not limited to:

• Receiving, even by radio or television, the blessing given by the Pope Urbi et Orbi (to the city of Rome and to the world) or that which a bishop is authorized to give three times a year to the faithful of his diocese.[16]
• Taking part devoutly in the celebration of a day devoted on a world level to a particular religious purpose.[16] Under this heading come the annual celebrations such as the World Day of Prayer for Vocations, and occasional celebrations such as World Youth Day.[23][24]
• Taking part for at least three full days in a spiritual retreat.[16]
• Taking part in some functions during the Week of Prayer for Christian Unity.[16]

Special indulgences are also granted on occasions of particular spiritual significance such as a jubilee year[25] or the centenary or similar anniversary of an event such as the apparition of Our Lady of Lourdes.[26]

The prayers specifically mentioned in the Enchiridion Indulgentiarum are not of the Latin Church tradition alone, but also from the traditions of the Eastern Catholic Churches, such as the Akathistos, Paraklesis, Evening Prayer, and Prayer for the Faithful Departed (Byzantine), Prayer of Thanksgiving (Armenian), Prayer of the Shrine and the Lakhu Mara (Chaldean), Prayer of Incense and Prayer to Glorify Mary the Mother of God (Coptic), Prayer for the Remission of Sins and Prayer to Follow Christ (Ethiopian), Prayer for the Church, and Prayer of Leave-taking from the Altar (Maronite), and Intercessions for the Faithful Departed (Syrian).

Of particular significance is the plenary indulgence attached to the Apostolic Blessing that a priest is to impart when giving the sacraments to a person in danger of death, and which, if no priest is available, the Church grants to any rightly disposed Christian at the moment of death, on condition that that person was accustomed to say some prayers during life. In this case the Church itself makes up for the three conditions normally required for a plenary indulgence: sacramental confession, Eucharistic communion and prayer for the Pope's intentions.[16]

On 20 March 2020, the Apostolic Penitentiary issued three plenary indulgences. The first indulgence is for victims of COVID-19 and those helping them. The actions that the indulgence is attached to include praying the rosary, the Stations of the Cross, or at least praying the Creed, Lord's Prayer, and a Marian prayer. The second indulgence is for those who make an offering for an end to the pandemic. The offering must be either a visit to the Eucharist, Eucharistic adoration, Rosary, Stations of the Cross, Chaplet of the Divine Mercy, or reading the Bible for half an hour. The third plenary indulgence is for the victims of COVID-19 at their hour of death.[27][28] The Penitentiary took the extraordinary step of loosening the requirements regarding sacramental Communion and Confession, due to the impossibility of carrying them out in a timely fashion during lockdowns and suspension of liturgies in the pandemic.[29]

In the early church, especially from the third century on, ecclesiastic authorities allowed a confessor or a Christian awaiting martyrdom to intercede for another Christian in order to shorten the other's canonical penance.[3] During the Decian persecution, many Christians obtained signed statements (libelli) certifying that they had sacrificed to the Roman gods in order to avoid persecution or confiscation of property. When these lapsi later wished to once again be admitted to the Christian community, some of the lapsi presented a second libellus purported to bear the signature of some martyr or confessor who, it was held, had the spiritual prestige to reaffirm individual Christians. Bishop Cyprian of Carthage insisted that none of the lapsi be admitted without sincere repentance.[30]

The Council of Epaone in 517 witnesses to the rise of the practice of replacing severe canonical penances with a new milder penance: its 29th canon reduced to two years the penance that apostates were to undergo on their return to the Church, but obliged them to fast one day in three during those two years, to come to church and take their place at the penitents' door, and to leave with the catechumens. Any who objected to the new arrangement was to observe the much longer ancient penance.[31]

The sixth century saw the development in Ireland of Penitentials, handbooks for confessors in assigning penance. The Penitential of Cummean counseled a priest to take into consideration in imposing a penance, the penitent's strengths and weaknesses. Some penances could be commuted through payments or substitutions. It became customary to commute penances to less demanding works, such as prayers, alms, fasts and even the payment of fixed sums of money depending on the various kinds of offenses (tariff penances). While the sanctions in early penitentials, such as that of Gildas, were primarily acts of mortification or in some cases excommunication, the inclusion of fines in later compilations derive from secular law.[32]

By the tenth century, some penances were not replaced but merely reduced in connection with pious donations, pilgrimages, and similar meritorious works. Then, in the 11th and 12th centuries, the recognition of the value of these works began to become associated not so much with canonical penance but with remission of the temporal punishment due to sin. A particular form of the commutation of penance was practiced at the time of the Crusades when the confessor required the penitent to go on a Crusade in place of some other penance.[33] The earliest record of a plenary indulgence was Pope Urban II's declaration at the Council of Clermont (1095) that he remitted all penance incurred by crusaders who had confessed their sins in the Sacrament of Penance, considering participation in the crusade equivalent to a complete penance.[34]

Theologians looked to God's mercy, the value of the Church's prayers, and the merits of the saints as the basis on which indulgences could be granted. Around 1230 the Dominican Hugh of St-Cher proposed the idea of a "treasury" at the Church's disposal, consisting of the infinite merits of Christ and the immeasurable abundance of the saints' merits, a thesis that was demonstrated by great scholastics such as Albertus Magnus and Thomas Aquinas and remains the basis for the theological explanation of indulgences.[33]

Indulgences were intended to offer remission of the temporal punishment due to sin equivalent to that someone might obtain by performing a canonical penance for a specific period of time. As Purgatory became more prominent in Christian thinking, the idea developed that the term of indulgences related to remission of time in Purgatory. Indeed, many Late Medieval indulgences were for terms well over a human lifetime, reflecting this belief. For several centuries it was debated by theologians whether penance or purgatory was the currency of the indulgences granted, and the church did not settle the matter definitively, for example avoiding doing so at the Council of Trent.[35] The modern view of the church is that the term is penance.

A Question to a Mintmaker, woodcut by Jörg Breu the Elder of Augsburg, circa 1530, presenting the Pope and indulgences as one of three causes of inflation, the others being minting of debased coinage and cheating by merchants.

Indulgences became increasingly popular in the Middle Ages as a reward for displaying piety and doing good deeds, though, doctrinally speaking, the Church stated that the indulgence was only valid for temporal punishment for sins already forgiven in the Sacrament of Confession. The faithful asked that indulgences be given for saying their favourite prayers, doing acts of devotion, attending places of worship, and going on pilgrimage; confraternities wanted indulgences for putting on performances and processions; associations demanded that their meetings be rewarded with indulgences. Good deeds included charitable donations of money for a good cause, and money thus raised was used for many causes, both religious and civil; building projects funded by indulgences include churches, hospitals, leper colonies, schools, roads, and bridges.[33]

However, in the later Middle Ages growth of considerable abuses occurred. Some commissaries sought to extract the maximum amount of money for each indulgence.[36] Professional "pardoners"[3] (quaestores in Latin) - who were sent to collect alms for a specific project - practiced the unrestricted sale of indulgences. Many of these quaestores exceeded official Church doctrine, and promised rewards like salvation from eternal damnation in return for money. With the permission of the Church, indulgences also became a way for Catholic rulers to fund expensive projects, such as Crusades and cathedrals, by keeping a significant portion of the money raised from indulgences in their lands.[33] There was a tendency to forge documents declaring that indulgences had been granted.[33] Indulgences grew to extraordinary magnitude, in terms of longevity and breadth of forgiveness.

Engraving of the Mass of Saint Gregory by Israhel van Meckenem, 1490s, with an unauthorized indulgence at the bottom[37]

The Fourth Lateran Council (1215) suppressed some abuses connected with indulgences, spelling out, for example, that only a one-year indulgence would be granted for the consecration of churches and no more than a 40-days indulgence for other occasions. The Council also stated that "Catholics who have girded themselves with the cross for the extermination of the heretics, shall enjoy the indulgences and privileges granted to those who go in defense of the Holy Land."[38]

Very soon these limits were widely exceeded. False documents were circulated with indulgences surpassing all bounds: indulgences of hundreds or even thousands of years.[33] In 1392, more than a century before Martin Luther published the Ninety-five Theses, Pope Boniface IX wrote to the Bishop of Ferrara condemning the practice of certain members of religious orders who falsely claimed that they were authorized by the pope to forgive all sorts of sins, and obtained money from the simple-minded faithful by promising them perpetual happiness in this world and eternal glory in the next.[7] The "Butter Tower" of Rouen Cathedral earned its nickname because the money to build it was raised by the sale of indulgences allowing the use of butter during Lent.[39]

Satan distributing indulgences, an illumination from a Czech manuscript, 1490s; Jan Hus (the main leader of the Bohemian Reformation) had condemned the selling of indulgences in 1412.

An engraving by Israhel van Meckenem of the Mass of Saint Gregory contained a "bootlegged" indulgence of 20,000 years; one of the copies of this plate (not the one illustrated, but also from the 1490s) was altered in a later state to increase it to 45,000 years. The indulgences applied each time a specified collection of prayers - in this case seven each of the Creed, Our Father, and Hail Mary - were recited in front of the image.[40] The image of the Mass of Saint Gregory had been especially associated with large indulgences since the jubilee year of 1350 in Rome, when it was at least widely believed that an indulgence of 14,000 years had been granted for praying in the presence of the Imago Pietatis ("Man of Sorrows"), a popular pilgrimage destination in the basilica of Santa Croce in Gerusalemme in Rome.[41]

The scandalous conduct of the "pardoners" was an immediate occasion of the Protestant Reformation.[3] In 1517, Pope Leo X offered indulgences for those who gave alms to rebuild St. Peter's Basilica in Rome. The aggressive marketing practices of Johann Tetzel in promoting this cause provoked Martin Luther to write his Ninety-five Theses, condemning what he saw as the purchase and sale of salvation. In Thesis 28 Luther objected to a saying attributed to Tetzel: "As soon as a coin in the coffer rings, a soul from purgatory springs".[42] The Ninety-five Theses not only denounced such transactions as worldly but denied the Pope's right to grant pardons on God's behalf in the first place: the only thing indulgences guaranteed, Luther said, was an increase in profit and greed, because the pardon of the Church was in God's power alone.[43]

This oft-quoted saying was by no means representative of the official Catholic teaching on indulgences, but rather, more a reflection of Tetzel's capacity to exaggerate. Yet if Tetzel overstated the matter in regard to indulgences for the dead, his teaching on indulgences for the living was pure. German Catholic historian of the Papacy, Ludwig von Pastor explains:[44]

Tetzel's coffer, on display at the St. Nicholaus church in Jüterbog (article in German).

Above all, a most clear distinction must be made between indulgences for the living and those for the dead.

As regards indulgences for the living, Tetzel always taught pure doctrine. The assertion that he put forward indulgences as being not only a remission of the temporal punishment of sin, but as a remission of its guilt, is as unfounded as is that other accusation against him, that he sold the forgiveness of sin for money, without even any mention of contrition and confession, or that, for payment, he absolved from sins which might be committed in the future. His teaching was, in fact, very definite, and quite in harmony with the theology of the Church, as it was then and as it is now, i.e., that indulgences "apply only to the temporal punishment due to sins which have been already repented of and confessed"....

The case was very different with indulgences for the dead. As regards these there is no doubt that Tetzel did, according to what he considered his authoritative instructions, proclaim as Christian doctrine that nothing but an offering of money was required to gain the indulgence for the dead, without there being any question of contrition or confession. He also taught, in accordance with the opinion then held, that an indulgence could be applied to any given soul with unfailing effect. Starting from this assumption, there is no doubt that his doctrine was virtually that of the drastic proverb:

“As soon as money in the coffer rings, the soul from purgatory's fire springs."

The Papal Bull of indulgence gave no sanction whatever to this proposition. It was a vague scholastic opinion, rejected by the Sorbonne in 1482, and again in 1518, and certainly not a doctrine of the Church, which was thus improperly put forward as dogmatic truth. The first among the theologians of the Roman court, Cardinal Cajetan, was the enemy of all such extravagances, and declared emphatically that, even if theologians and preachers taught such opinions, no faith need be given them. "Preachers," said he, "speak in the name of the Church only so long as they proclaim the doctrine of Christ and His Church; but if, for purposes of their own, they teach that about which they know nothing, and which is only their own imagination, they must not be accepted as mouthpieces of the Church. No one must be surprised if such as these fall into error."

While Luther did not deny the Pope's right to grant pardons for penance imposed by the Church, he made it clear that preachers who claimed indulgences absolved those who obtained them from all punishments and granted them salvation were in error, in agreement with Catholic theology.[45]

On 16 July 1562, the Council of Trent suppressed the office of quaestores and reserved the collection of alms to two canon members of the chapter, who were to receive no remuneration for their work; it also reserved the publication of indulgences to the bishop of the diocese.[46] Then on 4 December 1563, in its final session, the Council addressed the question of indulgences directly, declaring them "most salutary for the Christian people", decreeing that "all evil gains for the obtaining of them be wholly abolished", and instructing bishops to be on the watch for any abuses concerning them.[47]

A few years later, in 1567, Pope Pius V canceled all grants of indulgences involving any fees or other financial transactions.[48][49]

After the Council of Trent, Clement VIII established a commission of Cardinals to deal with indulgences according to the mind of the Council. It continued its work during the pontificate of Paul V and published various bulls and decrees on the matter. But only Clement IX established a true Congregation of Indulgences (and Relics) with a Brief of 6 July 1669. In a motu proprio on 28 January 1904, Pius X joined the Congregation of Indulgences with that of Rites, but with the restructuring of the Roman Curia in 1908 all matters regarding indulgences were assigned to the Holy Inquisition. In a motu proprio on 25 March 1915, Benedict XV transferred the Holy Inquisition's Section for Indulgences to the Apostolic Penitentiary, but maintained the Holy Inquisition's responsibility for matters regarding the doctrine of indulgences.