Indulgence
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In the teaching of the
The recipient of an indulgence must perform an action to receive it. This is most often the saying (once, or many times) of a specified prayer, but may also include a pilgrimage, the visiting of a particular place (such as a shrine, church or cemetery) or the performance of specific good works.[4]
Indulgences were introduced to allow for the remission of the severe penances of the
By the late
Catholic teaching
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Catholic teaching states that when a person sins, they acquire the liability of guilt and the liability of punishment.
The forgiveness of sin and restoration of communion with God entail the remission of the eternal punishment of sin, but the temporal punishment of sin remains. An example of this can be seen in
In addition to the eternal punishment due to mortal sin, every sin, including venial sin, is a turning away from God through what the Catechism of the Catholic Church calls an "unhealthy attachment to creatures", an attachment that must be purified either here on earth, or after death in the state called purgatory.[2] "The process of sanctification and interior renewal requires not only forgiveness from the guilt (culpa) of sin, but also purification from the harmful effects or wounds of sin."[13] This purification process gives rise to "temporal punishment", because, not involving a total rejection of God, it is not eternal and can be expiated. Catholic teaching states that the temporal punishment of sin should be accepted as a grace, and that the sinner "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'."[2]
The temporal punishment that follows sin is thus undergone either during life on earth or in purgatory. In this life, as well as by patient acceptance of sufferings and trials, the necessary cleansing from attachment to creatures may, at least in part, be achieved by turning to God in prayer and penance and by works of mercy and charity.[10] Indulgences (from the Latin verb 'indulgere', meaning "to forgive", "to be lenient toward")[13] are a help towards achieving this purification.
An indulgence does not
According to the Catechism of the Catholic Church, "The
Pursuant to the church's understanding of the power of binding or loosing granted by Christ, it administers to those under its jurisdiction the benefits of these merits in consideration of prayer or other pious works undertaken by the faithful.[5] In opening for individual Christians its treasury, "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".[2]
Consistent with this, Peter J. Beer, SJ, writes in Theological Studies:[15]
I believe present Church praxis would benefit if the granting of an indulgence were restricted to a special public ceremony of penitential readings, prayers, etc., at which the bishop in person would bless those wishing to gain the indulgence, after praying over them. It would be helpful, too, if the ceremony were linked to the Eucharistic celebration. In this way the recipient would more likely feel that the full authority of the Body of Christ is supporting him as he carries out the indulgenced work.
Before the Second Vatican Council, stating that an indulgence of 40 days, 300 days or 7 years has been gained did not mean that a soul in Purgatory avoided a temporal punishment of 40 days, 300 days or 7 years; it meant, instead, that a soul in Purgatory avoided a temporal punishment of the same duration as that which it would have served with a traditional
Dispositions necessary to gain an 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.[9]
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][16]
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:
- A complete and whole-hearted detachment from all sin of any kind, even venial sin
- Making a valid sacramental confession
- Receiving Holy Communion in the state of grace
- Praying for the intentions of the Pope.[17]
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.[17]
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 Church 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.[5] This is sometimes termed 'impetration', which Aquinas explains "...is not founded on God's justice, but on His goodness".[citation needed]
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By the apostolic constitution Indulgentiarum doctrina[18] 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.[19]
Paul VI made it clear that the Catholic 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.[5]
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.[20]: §11
In the same bill, 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".[21] 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[22] 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".[23] 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[24] of the 1983 Code of Canon Law provide a general regulation of indulgences.
Subjects who have the power to grant indulgences
Both partial and plenary indulgences can be granted by the diocesan
For patriarchs this applies in the individual localities of the patriarchate, in churches that follow the specific rite of the patriarchate beyond its borders, and everywhere for the faithful of their own rite.[26]
Cardinal bishops enjoy the faculty of granting only partial indulgence in any place. This indulgence can be purchased only by those who are present in the individual places from time to time.[27]
Actions for which indulgences are granted
Partial 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:
- 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.
- Devoting oneself or one's goods compassionately in a spirit of faith to the service of one's brothers and sisters in need.
- Freely abstaining in a spirit of penance from something licit and pleasant.
- Freely giving open witness to one's faith before others in particular circumstances of everyday life.[17]
According to the 1968 Enchiridion of Indulgences, a partial indulgence is granted to the faithful for the following actions if done in conjunction with the receiving of the Sacraments of Communion and Penance as well as praying an intention for the Pope:[28]
- making an act of faith, hope, charity, contrition, or spiritual communion
- spending some time in mental prayer
- penitentially praying such prayers as the…
- Hidden God (Adoro te devote)
- To You O Blessed Joseph (Ad te beate Ioseph)
- certain prayers from the Roman Breviary (We Give You Thanks, Lord God Almighty, Let Us Pray for our Sovereign Pontiff, O Sacred Banquet, Holy Mary Help of the Helpless, Holy Apostles Peter and Paul, Visit We Beg You O Lord)
- Angel of God
- Angel of the Lord
- Soul of Christ (Anima Christi)
- Hear Us (Roman Ritual)
- May it Please you O Lord
- Eternal Rest
- Hail Holy Queen
- We Fly To Your Patronage
- Come Holy Spirit
- Litany of the Name of Jesus, of the Heart of Jesus, of the Blood of Jesus, of the Virgin Mary, of Saint Joseph, or of All Saints
- Little Office of the Passion, of the Heart of Jesus, of the Immaculate Conception, or of Saint Joseph
- Apostles' Creed
- Nicene Creed
- Lauds or Vespers of the Office of the Dead
- Psalm 50
- Psalm 129
- Magnificat
- Memorare (Remember O Most Gracious Virgin Mary)
- teaching or learning Christian doctrine
- visiting a Christian catacomb
- praying for sacerdotal or religious vocations
- praying for the return of non-Catholic Christians to the Catholic Church
- making the Sign of the Cross
- renewal of baptismal promises
Plenary indulgences
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[17] to four activities for which a plenary indulgence can be gained on any day, though only once a day:
- Piously reading or listening to Sacred Scripture for at least half an hour.[17]
- Adoration of Jesus in the Eucharist for at least half an hour.[17]
- The pious exercise of the Stations of the Cross.[17]
- 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.[17]
The prayers specifically mentioned in the Enchiridion Indulgentiarum are not of the
Besides the above actions, the 1968 Enchiridion of Indulgences lists the following actions as granting a plenary indulgence:[28]
- First Communion
- first Mass of a newly ordained priest
Special indulgences
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.[17]
- Taking part devoutly in the celebration of a day devoted on a world level to a particular religious purpose.[17] Under this heading come the annual celebrations such as the World Day of Prayer for Vocations, and occasional celebrations such as World Youth Day.[29][30]
- Taking part for at least three full days in a spiritual retreat.[17]
- Taking part in some functions during the Week of Prayer for Christian Unity.[17]
Special indulgences are also granted on occasions of particular spiritual significance such as a
Apostolic Blessing
Of particular significance is the plenary indulgence attached to the
Coronavirus plenary indulgences
On 20 March 2020, the Apostolic Penitentiary issued three plenary indulgences.[33][34]
- The first indulgence was for victims of COVID-19 and those helping them. The actions that the indulgence was attached to included praying the rosary, the Stations of the Cross, or at least praying the Creed, Lord's Prayer, and a Marian prayer.
- The second plenary indulgence was for the victims of COVID-19 at their hour of death.
- The third indulgence was for those who made an offering for an "end of the epidemic, relief for those who are afflicted and eternal salvation for those whom the Lord has called to Himself." The offering was 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 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.[35] The Vatican has also reminded Catholics that, in cases where sacramental confession is impossible, an act of perfect contrition grants one forgiveness of sin.[36]
History
Early and medieval beliefs
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.[5] 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.[37]
The
The 6th 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.[39]
By the 10th 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.[40] 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.[41] This set the pattern for all crusade indulgences going forward.
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.[40]
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.[42] The modern view of the church is that the term is penance.
Late Medieval usage
Indulgences became increasingly popular in the
However, in the later Middle Ages growth of considerable abuses occurred. Some commissaries sought to extract the maximum amount of money for each indulgence.[43] Professional "pardoners"[5] (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 such as 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.[40] There was a tendency to forge documents declaring that indulgences had been granted.[40] Indulgences grew to extraordinary magnitude, in terms of longevity and breadth of forgiveness.
The
Very soon these limits were widely exceeded. False documents were circulated with indulgences surpassing all bounds: indulgences of hundreds or even thousands of years.
An
Protestant Reformation
The scandalous conduct of the "pardoners" was an immediate occasion of the
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".[49] 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.[50]
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. A German Catholic historian of the Papacy, Ludwig von Pastor, explains:[51]
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.", The History of the Popes, from the Close of the Middle Ages, pp. 347–348
Tetzel denied preaching this, writing in 1518 that "Whoever says that a soul cannot rise to heaven before the money rings in the box, commits an error."[52]: i.e., his "as soon as" says the benefit is instant not exclusive. August Wilhelm Dieckhoff also argued against Tetzel's corruption, writing that he only preached "orthodox Catholic teaching on indulgences and Protestants have been grossly misled about this man".[52]
While Luther initially 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.[53]
Erasmus also criticized the abuse of indulgences in his foreword to his De bello turcico (1530), where he stated that it appeared to be "nothing but a commercial transaction" and described how the money that was collected disappeared in the hands of princes, officials, commissaries, and confessors.[54]
Peter Marshall states that Luther did not oppose the idea of indulgences directly, as he conceded that "bishops and parish priests are bound to admit commissaries of the apostolic indulgences with all reverence" and cautioned that "one should not hinder someone from buying them".[55] Luther was solely concerned with the theological matters, and argued against the indulgences as to advance his concept of salvation by faith alone (sola fide).[56] Luther also doubted whether a soul in purgatory was guaranteed to achieve salvation at all, eventually rejecting the existence of purgatory as a whole; this was contrary to the teaching of the Catholic Church and its Doctors, such as Thomas Aquinas.[57] As such, Marshall argues that "Luther did not deny that indulgences were useful, or that the pope’s intentions in issuing them were good", but merely objected to them because of his theological views rather than the alleged corruption of the Church.[58] German humanist Johann Cochlaeus argued that "Luther was not genuinely moved by concerns about abuses in the preaching of indulgences".[59] The idea of indulgences as the underlying cause of the Reformation and a symbol of the Catholic Church's corruption was also disputed by Lutheran theologians such as August Wilhelm Dieckhoff and Gustav Kawerau [de].[52] Marshall clarifies the nature of the indulgences at the time of the Reformation, writing:
In light of what was to happen in 1517, it is important to stress that most indulgences were not dispensed outwards from Rome in imperious, high-to-low fashion. As with Elector Frederick’s initiative in Wittenberg, but usually on a much smaller scale, they originated with local communities, with people petitioning Rome to grant an indulgence in support of their particular causes and concerns. The aim might be to add lustre to pilgrimage sites, but was often in aid of the building or rebuilding of churches, or even to assist with what might look to us like ‘community projects’, such as the construction of roads and bridges. It seems likely that people quite often purchased indulgences, not out of a neurotic concern with the condition of their souls, but in order to support such worthwhile causes, much as we might take a sticker from a charity-collector today.
— Peter Marshall, 1517: Martin Luther and the Invention of the Reformation, (2017), p. 26
Council of Trent
On 16 July 1562, the
A few years later, in 1567,
After the Council of Trent,
Eastern Orthodox Church
The Eastern Orthodox Churches believe one can be absolved from sins by the Sacred Mystery of Confession. Because of differences in the theology of salvation, indulgences for the remission of temporal punishment of sin currently do not exist in Eastern Orthodoxy, but until the twentieth century there existed in some places a practice of absolution certificates (Greek: συγχωροχάρτια – synchorochartia) which was essentially identical to indulgences, and in many cases much more extravagant.
Some of these certificates were connected with any patriarch's decrees lifting some serious ecclesiastical penalty, including excommunication, for the living or the dead. However, because of the expense of maintaining the Holy Places and paying the many taxes levied on them, the Greek Orthodox Patriarch of Jerusalem, with the approval of the Ecumenical Patriarch of Constantinople, had the sole privilege of distributing such documents in large numbers to pilgrims or sending them elsewhere, sometimes with a blank space for the name of the beneficiary, living or dead, an individual or a whole family, for whom the prayers would be read.
Starting from the 16th century, Orthodox Christians of the Greek Church rather extensively, although not officially in penitential practice, used "permissive letters" (συγχωροχάρτια), in many ways similar to indulgences. The status of an official ecclesiastical document is obtained at the Council of Constantinople in 1727, the resolution of which reads: "The power of the abandonment of sins, which, if filed in writing, which the Eastern Church of Christ calls "permissive letters", and the Latin people "indulgences"... is given by Christ in the holy Church. These "permissive letters" are issued throughout the catholic (universal) Church by the four holiest patriarchs: Constantinople, Alexandria, Antioch, and Jerusalem." From the 13th to the 17th centuries, it was used in Russia. Indulgences as a means of enrichment were condemned at the Council of Constantinople in 1838. Even conciliar decisions had difficulty eradicating the practice of indulgences, rooted in the people. "Permissive letters" (or indulgences) survived in Greece until the mid-20th century.[65][66][67][68]
See also
References
Citations
- ISBN 9781595250247.
- ^ a b c d e f g "Catechism of the Catholic Church – IntraText". www.vatican.va.
- ^ "… 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 all of the saints".[2]
- ^ Francis Xavier Lasance. "What is an Indulgence? – Indulgenced Prayers". From With God: a book of prayers and reflections (1911).
- ^ a b c d e f g Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005, article indulgences
- ^ a b Wetterau, Bruce. World history. New York: Henry Holt and company. 1994.
- ^ "Indulgentiarum doctrina, chapter 5 and norm 5".
- ISBN 978-1-58046-239-6.
- ^ a b c Kent, William. "Indulgences." The Catholic Encyclopedia Vol. 7. New York: Robert Appleton Company, 1910. 9 July 2019 This article incorporates text from this source, which is in the public domain.
- ^ a b "Primer on Indulgences – Catholic Answers". www.catholic.com.
- ^ "The New American Bible – IntraText". www.vatican.va.
- ^ "The New American Bible – IntraText". www.vatican.va.
- ^ a b Peters 2008, p. 1.
- ^ "Myths about Indulgences". Catholic Answers. Archived from the original on 2012-09-04. Retrieved 2012-04-27.
- ^ Beer, SJ, Peter J. (1967). "What Price Indulgences? Trent and Today" (PDF). Theological Studies. 67: 526–535.
- ^ "Indulgentiarum doctrina, norm 2".
- ^ a b c d e f g h i j k l m "Enchiridion Indulgentiarum quarto editur". www.vatican.va.
- ^ "Pope Paul VI. Indulgentiarum doctrina, January 1, 1967".
- ISBN 90-04-11695-8page 695
- ^ Pope Paul VI, Indulgentiarum Doctrina
- ^ Indulgentiarum doctrina, norm 13
- ^ Enchiridion Indulgentiarum, Aliae concessiones, Proœmium, 2
- ^ Enchiridion Indulgentiarum, Concessiones, I
- ^ Canons 992–997
- ISBN 88-209-2785-3
- ISBN 88-209-2785-3. Quote: "Patriarchae in singulis locis sui patriarchatus, etsi exemptis, in ecclesiis sui ritus extra terminos patriarchatus, et ubique pro fidelibus sui ritus possunt"...
- ISBN 88-209-2785-3. Quote: "H.R. Cardinales facultate gaudente concessionand ubique indulgentiam partialem a praesentibus solummodo, singulis vicibus, acquirendam".
- ^ a b Catholic.Org Unofficial English translation of Enchiridion of Indulgences
- ^ "Plenary Indulgence". World Youth Day 2008. 2008. Archived from the original on 2 September 2007. Retrieved 2 November 2019.
- ^ O'Donoghue, Ben (15 October 2007). "World Youth Day 2008, Cairns, Queensland, Australia". Catholic Diocese of Cairns. Archived from the original on 6 December 2007. Retrieved 2 November 2019.
- Ewtn.com. Archived from the originalon 28 May 2019. Retrieved 2 November 2019.
- Vatican.va. Retrieved 2 November 2019.
- ^ "Decree of the Apostolic Penitentiary on the granting of special Indulgences to the faithful in the current pandemic". press.vatican.va.
- ^ Benedict Mayaki (20 March 2020). "Church grants special indulgence to coronavirus patients and caregivers". Vatican News. Retrieved 23 March 2020.
- ^ "Here's How You Can Get the Vatican's New Coronavirus Indulgences". National Catholic Register. 24 March 2020. Retrieved 2020-03-27.
- ^ Vatican News: Act of Contrition and Sacrament of Reconciliation Should we be in need of forgiveness of mortal sin, and cannot for some reason go to confession, a perfect Act of Contrition is needed along with the intention of going to confession as soon as possible.
- ^ Chapman, John. "St. Cyprian of Carthage." The Catholic Encyclopedia Vol. 4. New York: Robert Appleton Company, [1908]. 2016
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- ISBN 9780809138944– via Google Books.
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- ^ Lea, pp. 88–91
- ^ Kirsch, Johann Peter (1911). "The Reformation". The Catholic Encyclopedia. Vol. 12. Transcribed for New Advent by Marie Jutras. New York: Robert Appleton Company. Retrieved 23 September 2010.
- ^ Shestack, 214
- ^ "Internet History Sourcebooks Project". sourcebooks.fordham.edu.
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- ^ Parshall, 58 (quoted), and Shestack, 214 (illustrated in both).
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- ^ Certum est, nummo in cistam tinniente augeri questum et avariciam posse: suffragium autem ecclesie est in arbitrio dei solius (Thesis 28).
- ^ Ludwig von Pastor, The History of the Popes, from the Close of the Middle Ages, Ralph Francis Kerr, ed., 1908, B. Herder, St. Louis, Volume 7, pp. 347–348. Books.google.com
- ^ S2CID 201784126.
- ^ Errant itaque indulgentiarum predicatores ii, qui dicunt per pape indulgentias hominem ab omni pena solvi et salvari (Thesis 21).
- ISBN 9781442271586
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- ISBN 9780199682010.
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- ISBN 9780199682010.
- ISBN 9780199682010.
- ^ "CT21". history.hanover.edu.
- ^ "CT25". history.hanover.edu.
- ^ "Catholic Encyclopedia: Indulgences". www.newadvent.org.
- ^ "Myths About Indulgences." Catholic Answers. Retrieved 16 Apr. 2008 Myths about indulgences Archived 2012-09-04 at the Wayback Machine
- ^ Dositheos Notaras, "Ἱστορία περὶ τῶν ἐν Ἱεροσολύμοις πατριαρχευσάντων" [History of the patriarchs in Jerusalem], Bucharest 1715, p. 88
- ^ Sergey Govorun [ru]. "Индульгенции в истории греческой церкви" [Indulgences in the History of the Greek Church)].
- ^ "Индульгенция" [Indulgence]. Orthodox Encyclopedia.
- ^ Pavel Gidulyanov [ru]. Загробная жизнь, как предмет спекуляции, или индульгенции в римско-католической и греко-православной церкви [The afterlife as a subject of speculation or indulgence in the Roman Catholic and Greek Orthodox churches]. Ryazan: Атеист, 1930. Chapter 8. "Прощенные грамоты или индульгенции восточных патриархов в России и спекуляция ими в до-петровский период" [Forgiveness letters or indulgences of the Eastern patriarchs in Russia and their speculation in the pre-Petrine period]. pp. 157–172
- ^ "Δέκατον τρίτον, ἐξουσίαν ὑπὲρ τῆς ἀφέσεως τῶν ἁμάρτιον ἢν ἐγγράφως διδομένην τοῖς εὐσεβέσιν ἡ μέν Ἀνατολική συγχωροχάρτια, Λατῖνοι δέ ταῦτα καλοῦσιν ιντουλγκέντζας, ομολογείν δίδοσθαι μεν παρά Χριστού εν τη αγία Εκκλησία, και την αυτών χρήσιν τοις πιστοίς σωτηριωτάτην είναι καταφυγήν, δίδοσθαι μέντοι τα τοιαύτα συγχωροχάρτια εν όλη τη Καθολική Εκκλησία και παρά των τεσσάρων αγιωτάτων Πατριαρχών, του Κωνσταντινουπόλεως, του Αλεξανδρείας, του Αντιοχείας και του Ιεροσολύμων." ("Thirteenth, authority for the remission of sins, if the Eastern indulgences are given in writing to the pious, the Latins call these indulgences, but they confess that they are given instead of Christ in the holy Church, and their use for the salvation of the faithful is a refuge, these pardons are granted throughout the Catholic Church and in spite the four most holy Patriarchs of Constantinople, Alexandria, Antioch and Jerusalem.") Ioannis Karmiris [el], "Δογματικά και Συμβολικά Μνημεία της Ορθοδόξου Καθολικής Εκκλησίας" [Doctrinal and Symbolic Monuments of the Orthodox Catholic Church], vol. 2, Austria 1968, pp. 867–868.
Sources
- This article incorporates text from a publication now in the public domain: Herbermann, Charles, ed. (1913). "Indulgences". Catholic Encyclopedia. New York: Robert Appleton Company.
- Lea, Henry Charles, A History of Auricular Confession and Indulgences in the Latin Church, 1896, Lea Bros., Philadelphia, Online at archive.org
- Parshall, Peter, in David Landau & Peter Parshall, The Renaissance Print, Yale, 1996, ISBN 0-300-06883-2
- Shestack, Alan; Fifteenth Century Engravings of Northern Europe; 1967, National Gallery of Art, Washington (Catalogue), LOC 67-29080
Further reading
- Sacred Apostolic Penitentiary (Vatican); Enchiridion of Indulgences: Norms and Grants, trans. by William T. Barry from the Second Rev. Ed. of the Enchiridion indulgentiarum ... with English Supplement; 1969, Catholic Book Publishing Co. N.B.: "Originally published by Libreria Editrice Vaticana, 1968." Without ISBN.
- Peters, Edward. A Modern Guide to Indulgences: Rediscovering This Often Misinterpreted Teaching, Hillenbrand Books, Mundelein, Illinois, 2008. ISBN 978-1-59525-024-7
- Indulgenced prayers in With God, by Francis Xavier Lasance, New York: Benziger Brothers (1911)
- Kent, William Henry (1910). "Indulgences" . In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 7. New York: Robert Appleton Company.
- Society of Saint Vincent de Paul (1869). Rules and Indulgences Granted by the Sovereign Pontiffs: With the Explanatory Notes Annexed. From the Manual of the Society. Council of New York. p. 65.
- Congregatio Indulgentiarum et Sacrarum Reliquiarum (1878). The Raccolta: Or, Collection of Prayers and Good Works, to which the Sovereign Pontiffs Have Attached Holy Indulgences. Woodstock College.
External links
- Indulgence sales in the Middle Ages (Confessional Lutheranperspective)
- Pope John Paul II: General Audience talk on indulgences, 29 September 1999
- The Gift of the Indulgence: Cardinal William Wakefield Baum
- The Historical Origin of Indulgences
- Myths about Indulgences
- Code of Canon Law (1983) concerning Indulgences
- Enchiridion Indulgentiarum, 4th edition, 1999 (Latin) (English translation: Manual of Indulgences, published by the United States Conference of Catholic Bishops, ISBN 1-57455-474-3)
- English translation of Enchiridion Indulgentiarum, 3rd edition (1986).