What are Indulgences? Are They Biblical?

Indulgences in Christianity: Historical Context and Biblical Foundations

Indulgences have been a part of Christian religious practice, particularly within the Roman Catholic Church, for centuries. The concept of an indulgence is deeply rooted in the Church's penitential system, which includes the sacrament of penance. An indulgence is defined as the full or partial remission of the temporal punishment due to sins that have already been forgiven.

Historically, the system of indulgences evolved during the medieval period when the doctrine of purgatory became widely accepted within the Church. Purgatory is understood as a state where souls, not entirely free from venial sins or the temporal punishment due to sins, are purified before entering heaven. The Church taught that indulgences could reduce the time spent in purgatory through the application of the merits of Jesus Christ and the saints.

The granting of indulgences was based on two key beliefs: first, that the guilt of sin could be forgiven through absolution, but the temporal punishment still needed to be addressed; and second, that the Church held a treasury of merit that could be applied to reduce this punishment. Indulgences could be obtained through various means, such as performing certain good works, prayers, pilgrimages, or other pious acts.

The biblical basis for the practice of indulgences is not explicitly outlined in the Scriptures but is inferred from several key passages. The Catholic Church points to verses such as Matthew 16:19, Matthew 18:18, and John 20:23, where Jesus gives the apostles the authority to bind and loose, forgive and retain sins. This authority is seen as extending to the Church's ability to impose or remit temporal punishments through indulgences.

During the Protestant Reformation, the sale and abuse of indulgences were key issues that reformers like Martin Luther challenged. The Council of Trent (1545-1563) addressed these concerns by condemning the improper sale of indulgences and reaffirming the doctrine itself, albeit with reforms to curb abuses.

In modern times, the Catholic Church has continued to teach the doctrine of indulgences, emphasizing their spiritual benefits rather than temporal calculations of purgatory's duration. The Church maintains that indulgences are a means of encouraging the faithful to perform acts of devotion, penance, and charity, contributing to their spiritual growth and the good of the Church as a whole.

Indulgences in Catholic Theology: Their Nature, Biblical Basis, and a Response to Protestant Objections

Indulgences are a significant yet often misunderstood aspect of Catholic doctrine, frequently sparking debate, especially among Protestant critics who view them as unbiblical or even corrupt. This post will explore what indulgences are, examine their biblical and theological foundations, and address Protestant objections with detailed evidence and reasoning, drawing on scripture, tradition, and authoritative sources.

What Are Indulgences?

In Catholic theology, an indulgence is a remission of the temporal punishment due to sin, the guilt of which has already been forgiven through the sacrament of Confession. The concept hinges on the distinction between the eternal and temporal consequences of sin. Eternal punishment—separation from God—is forgiven through Christ’s sacrifice and the absolution of sin in Confession (CCC 1471). However, temporal punishment remains, which is the lingering effect of sin that requires purification, either in this life through penance or in the afterlife through Purgatory.

Indulgences draw on the "treasury of merit"—the infinite merits of Christ and the saints’ good works—which the Church, through its authority, can apply to the faithful to remit this temporal punishment (CCC 1476-1477). There are two types:

• Plenary Indulgence: Removes all temporal punishment due to sin, requiring specific conditions like Confession, Communion, prayer for the Pope’s intentions, and complete detachment from sin.
• Partial Indulgence: Removes part of the temporal punishment, often tied to specific prayers or acts (e.g., reciting the Rosary or visiting a church on a designated feast day).

The Church’s authority to grant indulgences stems from the "power of the keys," given to Peter and his successors: “I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” (Matthew 16:19). This binding and loosing extends to the forgiveness of sins and their consequences (CCC 1478).

Are Indulgences Biblical?

While the term "indulgence" doesn’t appear in Scripture, the underlying principles—sin’s temporal consequences, the Church’s authority to forgive, and the communal sharing of spiritual goods—are deeply rooted in biblical teaching. Let’s break this down:

1. Temporal Consequences of Sin

Scripture shows that even after forgiveness, sin can have lingering effects requiring purification. For example:

• David’s Sin: After David repents of his adultery with Bathsheba and the murder of Uriah, Nathan declares, “The Lord also has put away your sin; you shall not die” (2 Samuel 12:13). Yet, David still faces temporal punishment—the death of his child and ongoing strife in his house (2 Samuel 12:14-18). Forgiveness doesn’t erase all consequences.
• Moses and the Promised Land: Moses is forgiven for his disobedience at Meribah, but he is still barred from entering the Promised Land (Numbers 20:12). This shows a distinction between eternal forgiveness and temporal discipline.

These examples illustrate that God’s mercy doesn’t always remove the need for purification or reparation, supporting the concept of temporal punishment that indulgences address.

2. The Church’s Authority to Bind and Loose

The power to grant indulgences rests on the Church’s authority to forgive sins and their effects, as given by Christ:

• Matthew 16:19: Jesus tells Peter, “Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.” This authority extends to the apostles and their successors (Matthew 18:18).
• John 20:23: After His resurrection, Jesus tells the apostles, “If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.” This includes not just eternal forgiveness but also the mitigation of sin’s temporal effects.

The Church interprets this authority as encompassing the ability to apply Christ’s merits to the faithful, remitting temporal punishment through indulgences (CCC 1478).

3. The Treasury of Merit and Communal Grace

The idea of a “treasury of merit” is grounded in the biblical principle of the communion of saints—the spiritual solidarity among the faithful, living and dead:

• 1 Corinthians 12:26: Paul writes, “If one member suffers, all suffer together; if one member is honored, all rejoice together.” The merits of Christ and the saints benefit the whole body of Christ.
• Colossians 1:24: Paul says, “I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church.” Paul’s sufferings contribute to the spiritual good of others, supporting the idea that the merits of the holy can be shared.

This communal sharing underpins the Church’s ability to draw on Christ’s infinite merits and the saints’ good works to grant indulgences (CCC 1476).

4. Purgatory and Purification

The doctrine of Purgatory, closely tied to indulgences, also has biblical roots:

• 2 Maccabees 12:46: Judas Maccabeus offers prayers and sacrifices for the dead, “that they might be released from their sin.” This implies a state of purification after death, which the Church calls Purgatory.
• 1 Corinthians 3:15: Paul writes, “If anyone’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.” This suggests a purifying process for the saved, aligning with the concept of temporal punishment that indulgences can remit.

Historical Context and Development

Indulgences emerged in the early Church as a pastoral practice. In the first centuries, penitents faced severe public penances for grave sins—sometimes years of fasting or exclusion from the Eucharist. Bishops could reduce these penances, a practice seen as an early form of indulgence (Jansen, A History of the Catholic Church, 1950). By the Middle Ages, indulgences became tied to specific acts, like pilgrimages or almsgiving, and were sometimes abused—most infamously during the 16th century, when figures like Johann Tetzel sold indulgences to fund St. Peter’s Basilica, prompting Martin Luther’s Ninety-Five Theses in 1517. The Council of Trent (1545-1563) reformed the practice, banning their sale and clarifying their theological basis (Trent, Decree on Indulgences, Session 25).

Protestant Objections and Refutations

Protestant critics often reject indulgences, arguing they lack biblical support, undermine Christ’s atonement, and foster corruption. Let’s address these objections systematically.

Objection 1: Indulgences Are Unbiblical

Protestant Claim: Indulgences aren’t in Scripture and are a human invention, contradicting sola scriptura (Scripture alone as the sole authority). Refutation:

• As shown above, the principles of indulgences—temporal punishment (2 Samuel 12:13-14), the Church’s authority (Matthew 16:19), communal merit (1 Corinthians 12:26), and purification (1 Corinthians 3:15)—are biblically grounded. While the term “indulgence” isn’t explicit, neither are terms like “Trinity” or “sola scriptura,” yet Protestants accept the former as a theological development.
• Sola scriptura itself is not explicitly biblical—nowhere does Scripture say it is the sole authority. The Bible affirms tradition alongside Scripture: “Stand firm and hold to the traditions that you were taught by us, either by word of mouth or by letter” (2 Thessalonians 2:15). The Church’s authority to develop practices like indulgences falls within this apostolic tradition (Vatican II, Dei Verbum, 8).

Objection 2: Indulgences Undermine Christ’s Atonement

Protestant Claim: Christ’s sacrifice is sufficient for all sin (Hebrews 10:14); indulgences suggest His work is incomplete, requiring human effort. Refutation:

• Indulgences don’t add to Christ’s atonement—they apply it. Hebrews 10:14—“By a single offering he has perfected for all time those who are being sanctified”—refers to eternal forgiveness, not temporal consequences, as seen in David’s case (2 Samuel 12:14). Indulgences draw on Christ’s infinite merits, not human works (CCC 1476).
• The objection misunderstands Catholic soteriology. Catholics agree Christ’s sacrifice is sufficient, but temporal purification remains part of sanctification. Paul’s “suffering loss” (1 Corinthians 3:15) shows this process—indulgences simply accelerate it through the Church’s authority, not human merit.

Objection 3: Indulgences Encourage Corruption

Protestant Claim: The sale of indulgences in the Middle Ages (e.g., Tetzel’s “As soon as the coin in the coffer rings, the soul from Purgatory springs”) proves they’re a corrupt invention. Refutation:

• The abuse of indulgences doesn’t negate their validity—abuse of a good thing doesn’t make it bad. The sale of indulgences was a historical abuse, condemned by the Church at Trent (Session 25, Decree on Indulgences). Modern indulgences involve no financial exchange—e.g., a plenary indulgence for the Holy Year 2025 requires Confession, Communion, and prayer (Apostolic Penitentiary, 2024).
• Protestant history isn’t immune to corruption—e.g., the Prosperity Gospel, where pastors promise blessings for donations, mirrors the same misuse of spiritual goods. Yet this doesn’t invalidate Protestant teachings on grace. The same logic applies to indulgences: their misuse doesn’t disprove their theological basis.

Objection 4: Indulgences Promote Works Over Faith

Protestant Claim: Indulgences focus on works (e.g., saying prayers, visiting churches), contradicting salvation by faith alone (Ephesians 2:8-9). Refutation:

• Indulgences presuppose faith—they’re granted to those already forgiven through Confession, which requires faith in Christ’s mercy (CCC 1471). The acts associated with indulgences (e.g., prayer) are expressions of faith, not replacements for it. James 2:17—“Faith by itself, if it does not have works, is dead”—shows that works flow from faith, as in the case of indulgences.
• Ephesians 2:8-9—“By grace you have been saved through faith… not a result of works”—refers to initial justification, not the ongoing process of sanctification, which includes cooperation with grace (Philippians 2:12-13). Indulgences are part of this sanctification, not a means of earning salvation.

Conclusion: A Biblical and Pastoral Practice

Indulgences, far from being a medieval invention, are a biblically rooted practice that reflects the Church’s authority, the reality of sin’s consequences, and the communal nature of grace. They’re grounded in Scripture—temporal punishment (2 Samuel 12:13-14), the power to bind and loose (Matthew 16:19), the communion of saints (1 Corinthians 12:26), and purification (1 Corinthians 3:15). Protestant objections, while often rooted in historical abuses, fail to engage the theological framework, relying on misunderstandings of Catholic soteriology and an overly narrow view of biblical authority.

For Catholics, indulgences are a pastoral tool, encouraging prayer, penance, and charity while drawing on Christ’s infinite merits. They remind us that sin’s effects linger, but God’s mercy—channeled through the Church—offers healing. As we reflect on this doctrine, we’re called to approach it with humility, trusting in the Church’s authority and the boundless grace of Christ, who “desires all people to be saved” (1 Timothy 2:4).

In conclusion, while the practice of indulgences has evolved over time and has been subject to controversy and reform, it remains a part of Catholic teaching. Its biblical foundations are derived from the Church's interpretation of Scripture and the authority it believes was granted by Christ to the apostles and their successors. Indulgences continue to be a way for believers to express their faith and seek spiritual enrichment within the communal life of the Church. For a deeper understanding of indulgences and their place in Christian history, further reading and exploration of Church teachings and documents are recommended.

Sources:

• Catechism of the Catholic Church (CCC). 1992.
• Council of Trent. Decree on Indulgences, Session 25. 1563.
• Vatican II. Dei Verbum. 1965.
• Apostolic Penitentiary. Decree on Holy Year Indulgences. 2024.
• Jansen, G. A History of the Catholic Church. 1950.
• Bible (RSV): Matthew 16:19, 2 Samuel 12:13-14, 1 Corinthians 3:15, etc.