INDULGENCES

One of the evil practices of the Church of Rome, of whose doctrine upon the subject the following outline may be given:— The conferring of indulgences, which are denominated “the heavenly treasures of the Church,” ( Conc. Tri. Decret. Se . XX. ,) is said to be the “gift of Christ to the Church.” ( Se . XXV. ) To understand the nature of indulgences we must observe, that “the temporal punishment due to sin, by the decree of God , when its guilt and eternal punishment are remitted, may consist either of evil in this life, or of temporal suffering in the next, which temporal suffering in the next life is called purgatory; that the Church has received power from God to remit both of these inflictions, and this remi ion is called an indulgence.”— Butler’s Book of the Rom. Cath. Ch. p. 110. “It is the received doctrine of the Church, that an indulgence, when truly gained, is not barely a relaxation of the canonical penance enjoined by the Church, but also an actual remi ion by God himself, of the whole, or part, of the temporal punishment due to it in his sight.”— Milner’s End of Controv. p. 305. Pope Leo X., in his bull De Indulgent i is , whose object he states to be “that no one in future may allege ignorance of the doctrine of the Roman Church respecting indulgences, and their efficacy,” declares, “that the Roman pontiff, vicar of Christ on earth, can, for reasonable causes, by the powers of the keys, grant to the faithful, whether in this life or in purgatory, indulgences, out of the superabundance of the merits of Christ and of the saints (expre ly called a treasure); and that those who have truly obtained these indulgences are released from so much of the temporal punishment due for their actual sins to the Divine justice, as is equivalent to the indulgence granted and obtained.”— Bulla Leon. X. adv. Luther. Clement VI., in the bull Uni gen it us , explains this matter more fully:—“As a single drop of Christ’s blood would have sufficed for the redemption of the whole human race,” so the rest was not lost, but “was a treasure which he acquired for the militant Church, to be used for the benefit of his sons; which treasure he would not suffer to be hid in a napkin, or buried in the ground, but committed it to be dispensed by St. Peter, and his succe ors, his own vicars upon earth, for proper and reasonable causes, for the total or partial remi ion of the temporal punishment due to sin; and for an augmentation of this treasure the merits of the Ble ed Mother of God , and of all the elect, are known to come in aid.” “We have resolved,” says Pope Leo XII., in his bull of indiction for the universal jubilee, in 1824, “in virtue of the authority given us by heaven, fully to unlock that sacred treasure, composed of the merits, sufferings, and virtues of Christ our Lord , and of his Virgin Mother, and of all the saints, which the author of human salvation has intrusted to our dispensation. During this year of the jubilee, we mercifully give and grant, in the Lord , a plenary indulgence, remi ion, and pardon of all their sins, to all the faithful of Christ , truly penitent, and confe ing their sins, and receiving the holy communion, who shall visit the churches of ble ed Peter and Paul,” . “We offer you,” says Gang anelli, in his bull De Indulgent i is , “a share of all the riches of Divine mercy, which have been intrusted to us, and chiefly those which have their origin in the blood of Christ . We will then open to you all the gates of the rich reservoir of atonement, derived from the merits of the Mother of God , the holy apostles, the blood of the martyrs, and the good works of all the saints. We invite you, then, to drink of this overflowing stream of indulgence, to enrich yourselves in the inexhaustible treasures of the Church, according to the custom of our ancestors. Do not, then, let slip the present occasion, this favourable time, these salutary days, employing them to appease the justice of God, and obtain your pardon.” The reasonable causes , on account of which indulgences are given, are, where “the cause be pious, that is, not a work which is merely temporal, or vain, or in no respect pertaining to the Divine glory, but for any work whatsoever, which tends to the honour of God , or the service of the Church, an indulgence will be valid. We see, occasionally, the very greatest indulgences given for the very lightest causes; as when a plenary indulgence is granted to all who stand before the gates of St. Peter, whilst the pope gives the solemn ble ing to the people on Easter day;” for “indulgences do not depend, for their efficacy, on consideration of the work enjoined, but on the infinite treasure of the merits of Christ and the saints, which is a consideration surpa ing and transcending everything that is granted by an indulgence.” In some cases “the work enjoined must not only be pious and useful, but bear a certain proportion with the indulgence; that is, the work enjoined must tend to an end more pleasing in the sight of God , than the satisfaction remitted,” “although it is not nece ary that it be in itself very meritorious, or satisfactory, or difficult, and laborious, (though these things ought to be regarded too,) but that it be a mean apt and useful towards obtaining the end for which the indulgence is granted.” “As the large resort of people,” before the gates of St. Peter, when the pope gives his solemn ble ing, “is a mean, apt and useful, to set forth faith, respecting the head of the Church, and to the honour of the apostolic see, which is the end of the indulgence.”— Bellarmine de Indulgent i is , lib. i. c. 12. The first General Later an Council granted “remi ion of sins to whoever shall go to Jerusalem, and effectually help to oppose the infidels.”— Can. XI. The third and fourth Later an Councils granted the same indulgence to those who set themselves to destroy heretics, or who shall take up arms against them.—See Labbe , vol. x. p. 1523. Boniface VIII. granted, not only a full and large, but the most full, pardon of all sins to all that visit Rome the first year in every century. Clement V. decreed, that they who should, at the jubilee, visit such and such churches, should obtain “a most full remi ion of all their sins;” and he not only granted a “plenary absolution of all sins, to all who died on the road to Rome,” but “also commanded the angels of paradise to carry the soul direct to heaven.” “Sincere repentance,” we are told, “is always enjoined, or implied, in the grant of an indulgence, and is indispensably nece ary for every grace.”— Milner’s End of Controversy , p. 304. But as the dead are removed from the po ibility, so are they from the nece ity, of repentance; “as the pope,” says Bellarmine, “applies the satisfactions of Christ and the saints to the dead, by means of works enjoined on the living, they are applied, not in the way of judicial absolution, but in the way of payment ( per modum solution is ). For as when a person gives alms, or fasts, or makes a pilgrimage, on account of the dead, the effect is, not that he obtains absolution for them from their liability to punishment, but he presents to God that particular satisfaction for them, in order that God , on receiving it, may liberate the dead from the debt of punishment which they had to pay. In like manner, the pope does not absolve the deceased, but offers to God , out of the measure of satisfaction, as much as is nece ary to free them.”— Id. Their object is “to afford succour to such as have departed real penitents in the love of God , yet before they had duly satisfied, by fruits worthy of penance, for sins of commi ion and omi ion, and are now purifying in the fire of purgatory; that an entrance may be opened for them into that country, where nothing defiled is admitted.”— Bull. Leo. XII. “As the power of granting indulgences was given by Christ to the Church, and she has exercised it in the most ancient times, this holy synod teaches, and commands, that the use of them, as being greatly salutary to the Christian people, and approved by the authority of councils, shall be retained; and she anathematizes those who say they are usele , or deny to the Church the power of granting them; but in this grant, the synod wishes that moderation, agreeably to the ancient and approved practice of the Church, be exercised; lest, by too great facility, ecclesiastical discipline be weakened.”— Conc. Trid. Se . XXV. de Indulg. “The chief pontiffs, by virtue of the supreme authority given them in the Universal Church, have justly a umed the power of reserving some graver criminal causes to their own peculiar judgment.”— Conc. Trid. Se . XIV. cap. 7. “The more weighty criminal charges against bishops, which deserve deposition and deprivation, may be judged and determined only by the supreme Roman pontiff.”— Conc. Trid. Se . XXIV. cap. 5. “No testimony,” says Clement i us, “can be produced from any father, or any ancient Church, that either this doctrine, or the practice of such indulgences, was known, or used, for 1200 years.”— Exam. Conc. Trid. de Indulg. c. 4. Many of these indulgences can only be obtained from the supreme pontiff; for obtaining which an office is opened at Rome, and a table of fees, payable to the chancery of Rome, published by authority. The pardon of a heretic is fixed at £36 9 s. ; whilst marrying one wife, after murdering another, may be commuted by the payment of £8 2 s. 9 d. A pardon for perjury is charged at 9 s. ; simony, 10 s. 6 d. ; robbery, 12 s. ; seduction, 9 s. ; incest, 7 s. 6 d. ; murder, 7 s. 6 d. Now, is not this taxation a virtual encouragement to the commi ion of the most shocking crimes, when absolution for them is granted and proffered on such easy terms? This seems to be, in fact, the establishing a complete traffic for sins, and must be accounted a great source of corruption and depravity. “These pardons,” says Silvester de Prierio, “are not known to us by the authority of the Scriptures, but by the authority of the Church of Rome, and the popes; which is greater than the authority of the Scriptures.”— Con. Luth. pag. Indul. They were first sanctioned by Urban II., as a reward for those who engaged in a crusade against the Mahometans, for the recovery of Palestine. To these Urban promised the remi ion of all their sins, and to open to them the gates of heaven. From these extracts we may learn, that the members of the Church of Rome did formerly, and do now, teach and believe on the subject of indulgences; 1st, That these pardons are to be paid for; 2nd, That they are granted through the merits of the Virgin and of the saints, as well as through the death and sufferings of our ble ed Saviour; 3rd, That these pardons are more effectual at Rome than elsewhere, and that they are better at the time of the pope’s jubilee than in other years. Now in all this, such doctrines do openly and plainly contradict the word of God . For in the first place, the prophet Isaiah, instead of calling for money, says, “Ho every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy, and eat; yea, come, buy wine and milk, without money and without price.” (lv. 1.) Instead of speaking like Tetzel, St. Paul says, “Being justified freely by his grace, through the redemption that is in Christ Jesus , whom God hath set forth to be a propitiation through faith in his blood.” (Rom. iii. 24, 25.) And, unlike the pope, “The spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.” (Rev. xxii. 17.) In the next place, the merits of saints are never said in Scripture to be the cause of their own salvation, or of that of others; for all that are saved are said to be saved through faith in Christ ; which faith produceth in them good works, as naturally as a tree produceth fruit. St. Peter declares, that “there is none other name under heaven given among men, whereby we must be saved, but only the name of our Lord Jesus Christ .” (Acts iv. 12.) And, in the last place, as to the idea, that it is better to worship God in one city or country than in another, our Lord has plainly said, No, in his conversation with the woman of Samaria. She said, “Our fathers worshipped in this mountain, and ye say that in Jerusalem is the place where men ought to worship. Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father .... But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth, for the Father seeketh such to worship him.” (John iv. 20–23.) In saluting the Corinthian Church, St. Paul joins with them “all that in every place call upon the name of Jesus Christ our Lord , both theirs and ours.” (1 Cor. i. 2.) The Scripture does not tell us of any particular times, in which prayer is more acceptable to God than at others; but they exhort us to “seek the Lord while he may be found, and to call upon him while he is near.” (Isa. i. 6.) “To-day, if you will hear his voice, harden not your heart.” (Ps. xcv. 7, 8.) “Boast not thyself of to-morrow, for thou knowest not what a day may bring forth.” (Prov. xxvii. 1.) “Now is the accepted time, now is the day of salvation.” (2 Cor. vi. 2.) So that while God thus offers in the Bible, forgivene through Christ , to all who shall repent and believe the gospel; the Church of Rome presumes to tell her people, that it will be better for them, while they profe to repent and believe, to pay their money; and safer for them to come to Rome on jubilee years, or to some other place in a jubilee month, to receive the benefits of their absolution. Surely the people who believe all this, rather than their Bible, are like the Jews whom Jeremiah, in God’s name, thus describes:—“My people have committed two evils; they have forsaken me, the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.” (Jer. ii. 13.) Or, rather, it is to be feared, that the whole body, teachers and people, are like those of whom our Lord said, “They be blind leaders of the blind; and if the blind lead the blind, both shall fall into the ditch.” (Matt. xv. 14.)— O’Donoghue.