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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.

Myths about Indulgences". Catholic Answers. Archived from the original on 2012-09-04 . Retrieved 2012-04-27.

According to the Catechism of the Catholic Church, "The 'treasury of the Church' is the infinite value, which can never be exhausted, which Christ's merits have before God. They were offered so that the whole of mankind could be set free from sin and attain communion with the Father. ... In Christ, the Redeemer himself, the satisfactions and merits of his Redemption exist and find their efficacy. ...This treasury includes as well the prayers and good works of the Blessed Virgin Mary. They are truly immense, unfathomable, and even pristine in their value before God. In the treasury, too, are the prayers and good works of all the saints, all those who have followed in the footsteps of Christ the Lord and by his grace have made their lives holy and carried out the mission in the unity of the Mystical Body." [2]

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:

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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 Soyer, Alexis (1977) [1853]. The Pantropheon or a History of Food and its Preparation in Ancient Times. Wisbech, Cambs.: Paddington Press. p. 172. ISBN 0-448-22976-5. Marshall, Peter (October 2017). 1517: Martin Luther and the Invention of the Reformation. Oxford University Press. p. 31. ISBN 9780199682010. The church teaches that even when a person has been ritually forgiven, God’s justice still requires some punishment to purge the sin – at the very least, suffering and miseries on Earth. Moreover, the church teaches, these hardships are to be welcomed because they purify the soul and heal the stain of original sin. Indulgences remind us that mercy is pure gift from God, unmerited on our part. Nevertheless, the Church is concerned to demonstrate that indulgences are not something mechanical or superstitious. For Pope Paul VI, they were the means of cultivating a ‘spirit of prayer and penance’ and the practice of the theological virtues. Indulgences are connected to some act of piety or devotion which are a sign of our willingness to receive forgiveness. They are always connected to faith, which is why the Church asks those gaining indulgences to be properly disposed, to pray and to receive the sacraments.

The doctrine of indulgences is rooted in the Catholic doctrine of punishment due after the forgiveness of sins and emerged as a means to ease the burden of this punishment. As early as the sixth century, Catholic priests in Ireland assigned difficult penitential works like pilgrimages to faraway Jerusalem, but some began to adjust these works based on an individual’s ability to bear them. Reducing or eliminating punishment for sins 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.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.

ask, for example: Why does not the pope liberate everyone from Purgatory for the sake of love (a most holy thing) and because of the supreme necessity of their souls? This would be morally the best of reasons. Meanwhile he redeems innumerable souls for money, a most perishable thing, with which to build St. Peter’s church, a very minor purpose. After a person confesses their sins, the priest, through whom God is believed to speak, ritually grants forgiveness, saying “I absolve you.” The sacrament of reconciliation, according to the church, allows sinners to restore their friendship with God and releases them from the burden of guilt and the penalty of infinite punishment in hell. Catholic teaching states that when a person sins, they acquire the liability of guilt and the liability of punishment. [9] A mortal sin (one that is grave or serious in nature and is committed knowingly and freely) is considered to be an active refusal of communion with God, and to separate a person from him to the end of suffering the eternal death of hell as an effect of this rejection, a consequence known as the " eternal punishment" of sin. The Sacrament of Penance removes this guilt and the liability of eternal punishment related to mortal sin. [10] Richard, Charles-Louis (February 8, 1823). "Bibliothèque sacrée, ou Dictionnaire universel, historique, dogmatique, canonique, géographique et chronologique des sciences ecclésiastiques: contenant l'histoire de la religion, de son établissement et de ses dogmes; celle de l'Eglise considérée dans sa discipline, ses rits, cérémonies et sacremens; la Théologie dogmatique et morale, la décision des cas de conscience et l'ancien Droit canon; les personnages saints et autres de l'ancienne et de la nouvelle loi; les papes, les Conciles, les Sièges épiscopaux de toute la chrétienté, et l'ordre chronologique de leurs prélats; enfin l'histoire des ordres militaires et religieux, des schismes et des hérésies". Méquignon – via Google Books. 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.

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