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Answer
According to the Catechism of the Catholic Church, an indulgence is defined as “the remission before God of the temporal punishment due to sin, the guilt of which has already been forgiven. A properly disposed member of the Christian faithful can receive an indulgence under specified conditions through the assistance of the Church, which, as the minister of redemption, administers and applies the treasury of the satisfactions of Christ and the saints. An indulgence is considered partial if it alleviates part of the temporal punishment due to sin, or plenary if it removes all punishment.”
Understanding Catholic terminology is crucial in comprehending this concept:
•Eternal Punishment: “the consequence of unrepented mortal sin, leading to the sinner’s eternal separation from God; the eternal damnation of the unrepentant sinner to hell.”
•Temporal Punishment: “the purification of the disordered attachment to created things, which is a result of sin and continues even after death. This purification occurs either during our earthly life through prayer and a conversion rooted in fervent charity, or after death in purgatory.”
•Purgatory: “a state of final purification after death and before entering heaven for those who died in God’s grace but were not entirely cleansed; it is the ultimate purification of human imperfections before entering the bliss of heaven.”
The Roman Catholic Church teaches that sin results in a twofold consequence. For a Catholic, committing a mortal sin leads to “eternal punishment,” which involves eternal separation from God and suffering in hell. (The Catholic Church also asserts that individuals who have not been baptized by the Roman Catholic Church or another church that practices baptismal regeneration are, under normal circumstances, condemned to hell due to the persistence of original sin on their souls.) On the other hand, venial (minor) sins do not lead to eternal separation from God but do require temporal punishment.
It does not cause “eternal punishment” but does cause “temporal punishment.” Roman Catholic teachings sometimes refer to these “temporal punishments” given by God as a means of purifying His children (either in this life or in Purgatory). However, the Roman Catholic Church also sees venial sins as creating a debt to God’s justice that must be atoned for in a way that is distinct from Christ’s atonement for eternal punishment. The Roman Catholic Church teaches that because of the unity of the Body of Christ (the Communion of the Saints, including living believers, believers in heaven, Roman Catholic saints in heaven, Christ, Mary, and the imperfect believers in Purgatory), it is possible for the merit generated by the good works, prayers, almsgiving, sufferings, etc., of one or more of these members of the Body to be applied to the temporal debt of another. The Roman Catholic Church teaches that the combined merit of Christ, the saints, and godly believers is stored in a place referred to as the Treasury of Merit (it is also sometimes called the Treasury of Satisfaction, the Church’s Treasury, or the Thesaurus Ecclesiae). And through apostolic succession from Peter, it is the Roman Catholic Church alone that has the authority to withdraw merit from this treasury and dispense it to believers in this life or in Purgatory to atone for some or all of their venial sin. This it does through the granting of Catholic indulgences.
Again, indulgences pertain only to temporal, not eternal, punishment and can only be distributed through a Roman Catholic Church leader to someone who is either in Purgatory or is still living and whose soul is in the state of sanctifying grace (i.e., he/she would go to Purgatory, not hell, if he/she were to die at that moment). An indulgence can be obtained through a good deed done, a Mass being offered on behalf of someone, prayer, abstinence, giving to the poor, or some other meritorious act performed in accordance with requirements set by a Pope or bishop having jurisdiction over that individual.
The offering of a Mass for someone is seen as one of the most effective ways to reduce the temporal punishment of that person in Purgatory. A partial indulgence decreases the temporal punishment a person faces. A plenary indulgence eliminates all temporal punishment.
Is the concept of Catholic indulgences supported by the Bible?
Various doctrines of the Roman Catholic Church are based on tradition rather than Scripture. While the Roman Catholic Church considers its tradition to be in harmony with Scripture and of equal authority, this is not a concern for them. However, for most other Christian groups, the Bible alone is the ultimate authority, providing Christians with everything they need to understand and serve Christ as God intended (2 Timothy 3:15-17;Acts 20:32). Since the Roman Catholic Church asserts that its doctrines do not contradict Scripture and acknowledges Scripture as part of its authority, it is valid for both groups to question the biblical basis of indulgences.
An examination of the passages used by the Roman Catholic Church to justify doctrines such as temporal punishment, vicarious atonement by fellow believers and saints, and Purgatory reveals the Catholic reliance on tradition over Scripture. Other teachings, like the Treasury of Merit, the “pristine and unfathomable merit of Mary,” the “superabundant merit of the saints,” and the practice of indulgences, have no basis in Scripture! Is the doctrine of indulgences consistent with Scripture? A thorough and contextual interpretation of Scripture does not support the teaching of indulgences or the doctrines it is based on.
Indulgences and Purgatory
The Roman Catholic Church refers to a few passages to justify the existence of Purgatory. Along with a passage from the apocryphal 2 Maccabees, 1 Corinthians 3:10-15; Matthew 5:26; and Matthew 12:32 are also cited as biblically supported.
Plural support. Matthew 5:26 is part of a parable concerning forgiveness. Matthew 12:32 addresses the issue of blasphemy against the Holy Spirit. Neither passage specifically discusses what occurs after death nor provides a clear teaching on the subject. A principle of hermeneutics (the study of how to interpret Scripture correctly) suggests that unclear passages touching on an issue should be interpreted in light of passages that focus on or clearly address that issue. Interpreting these verses as implying the existence of a place for further atonement and purification in Purgatory after death contradicts numerous clear statements in the Bible, which indicate that individuals will ultimately end up in one of two places after death: either in heaven with the Lord (2 Corinthians 5:8;Philippians 1:21-23;1 Thessalonians 4:13-18) or in hell facing torment (Luke 16:23-24;Revelation: 20:10-15). The Bible does not mention a process of “further purification” after death; rather, it states, “It is appointed unto men once to die, but after this the judgment” «so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.», (Hebrews 9:28). For further discussion on this topic, refer to the GotQuestions.org article on purgatory.
Indulgences and Penance
Catholics refer to “doing penance” for their sins. After confessing to a priest, the penitent is assigned certain actions (such as specific prayers) as part of “doing penance.” One aim of this penance is to redirect one’s focus away from sin and back toward God. However, Roman Catholic literature frequently mentions another purpose, which is that these actions are meant to bring about a purification of the soul.
Act of paying or atoning for one’s sins is not the same as making restitution to those harmed by one’s sin. It involves making a payment toward the temporal punishment to satisfy God’s justice. This purpose is closely linked to the concept of indulgences and is not found in Scripture. The Bible talks about repentance, which involves a “change of mind about one’s sin leading to a change in behavior.” John the Baptist’s ministry and teaching are summarized in Luke 3:3-18. He instructed those he baptized (their baptism symbolizing their repentance) to demonstrate through their actions that their repentance was genuine. However, there is no message of “you must pay or atone for your sins by performing good deeds or abstaining,” or by any other means. Through the call to good works, John essentially meant, “Demonstrate the genuineness of your repentance through your actions” cf: James 2:18. Nevertheless, the idea of “doing penance” to atone for our sins or repay a temporal debt to God’s justice is not found in Scripture!
Catholic Indulgences and the Treasury of Merit
The doctrine of the “Treasury of the Church” was officially articulated in 1343 by Pope Clement VI. He describes this treasury as comprising not only the merits of Christ’s atonement but also “the merits (atonements) of Mary, the Mother of God, and of all the chosen, from the greatest to the least of the just, contribute to the increase of the treasure from which the Church draws to secure remission of temporal punishment.”
The Bible never mentions anything like the “Treasury of Merit,” and there is no suggestion that atonement can be made by one believer for another’s sin. Paul expresses in Romans 9 and 10 that if possible, he would willingly be accursed if it meant the redemption of his fellow Israelites. However, this is not feasible because Paul and other Scripture writers affirm that for a believer, the just Judge was satisfied when Jesus Christ
Became the atonement (propitiation) for our sins and that apart from Him there is no atonement (Isaiah 53:6; Romans 5:10-11; 2 Corinthians 5:21; 1 John 2:2; Hebrews 10:1-18). Never is there any hint of the idea of vicarious atonement by believers, either alive or dead, for the sake of their fellow believers. The Roman Catholic Church may make a distinction between atoning for people’s eternal punishment and their temporal punishment, but the idea of anyone other than Christ atoning for anyone’s sin and its corresponding punishment is never found in Scripture. Never is there any teaching about the “superabundant satisfactions of the Saints” or that the prayers and good works of Mary “are truly immense, unfathomable, and even pristine in their value before God.” In Scripture, there is only the unfathomable and infinite value of Christ’s atonement…period.
Catholic Indulgences and Temporal Punishment
The Catholic Catechism speaks of temporal punishment as a purification process. But elsewhere, throughout Roman Catholic official teachings, it speaks of it as a spiritual debt that needs to be atoned for, either by the individual who sinned or by someone else vicariously. Again, the Roman Catholic Church distinguishes between eternal punishment for “major” sin and temporal punishment for “minor” sin.
It is clear that the Roman Catholic Church teaches that there is a forensic or “legal” nature to temporal punishment; i.e., that it involves the need to satisfy the justice of a just Judge and that if that justice is not satisfied by atonement in this life, it must be atoned for in the next in Purgatory. It is that forensic or “payment to satisfy justice” aspect that is unscriptural. Scripture does teach that indeed one’s sins can be forgiven in the eternal sense (with the sinner no longer being condemned to hell) or even in an earthly sense «And DaVid said unto Nathan, “I have sinned against the LORD.” And Nathan said unto David, “The LORD also has put away your sin; you shall not die.” », (not having the penalty prescribed by the Mosaic Law inflicted upon the sinner, 2 Samuel 12:13). Sin alters circumstances in this life and influences God’s interactions with us. It is necessary for various reasons outlined in Scripture:
1) This is a tangible world where actions lead to consequences. Just as planting barley in the spring does not yield wheat in the fall, sowing sin results in turmoil, hardship, destruction, and death (Galatians 6:7; Romans 3:16; James 1:15).
2) Our sins and God’s responses impact how we and others perceive our God. If we sinned without visible repercussions, we might trivialize sin as inconsequential to God, thus blaspheming His holy nature. This was one of the reasons cited by God for the death of David’s child conceived in adultery with Bathsheba (2 Samuel 12:13-14)—without earthly consequences for David’s actions, God might be seen as endorsing such sinful behavior.
3) Onlookers could be encouraged to sin. 1 Corinthians 10:1-12 explains that God’s punishments on the Israelites for their disbelief, idolatry, and lust were recorded for our instruction, so we can learn from their errors. Proverbs teaches that delayed punishment for sin can lead others to sin, as observing someone “getting away with it” can prompt imitation. Therefore, God either enforces earthly punishment or allows the natural consequences of sin to unfold so that others may understand the consequences of sin.
4) God disciplines us for our benefit so that we may enjoy the fruit of righteousness that He intended for us. When a person places their faith in Christ, God ceases to be their Judge and becomes their Father «But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: », (John 1:12). We will stand before Him as a Judge of our works done after salvation (2 Corinthians 5:10-11;1 Corinthians 3:10-15), but now we have peace with God (Romans 5:1-10). There is no more condemnation « There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. », (Romans 8:1). But as a loving father disciplines their children for their good, so God disciplines us for ours (Hebrews 12:3-11). But when you look at the description of this heavenly discipline given in Hebrews 12, you find no thought of punishment as in the sense of one being required to pay or atone for a crime!
So, one does find that God either imposes earthly consequences or allows the natural consequences as a result of sin, but in no passage does it say that these consequences are imposed so that His temporal justice may be satisfied!
In conclusion, having discussed the lack of scriptural support for some of the foundational doctrines necessary for the existence of indulgences, it must also be stated that there is not a single scriptural example of, or teaching about, an apostle or church leader doling out an “indulgence” to a fellow believer. Not one! From its foundation to its summit, the whole structure of thThe doctrine of indulgences is unfounded biblically.
It is our prayer that as the apostle Paul saw many converted to Christ because they compared his teachings to Scripture (Acts 17:10-12), so those who read this summary would read the inerrant and infallible Word of God for themselves and simply ask, “Are the teachings of the Roman Catholic Church found in what I have read? Do they ‘fit’ both the immediate context of any given passage and the context of the New Testament as a whole? Is the ‘system’ of the Roman Catholic Church found in the New Testament?” It is our prayer that all those who claim the name of Christ would turn to the simplicity of trusting Christ alone and desire to live for Him out of gratitude for all He has done for them (Romans 3-12).
