Updated July 23, 2022 354 Author: Dmitry Petrov
“Sinner, when you don’t want to bake, boil, fry for a thousand years in purgatory and endlessly in hell - here get an indulgence, forgiveness of serious sins, and for a small fraction the Almighty will save you.”
Charles de Coster, Belgian writer, "The Legend of Ulenspiegel"
Hello, dear readers of the KtoNaNovenkogo.ru blog. There are words whose direct meaning has long since become irrelevant, but they are still actively used in modern language (becoming common nouns).
This is what happened with the term indulgence, which has been out of date for five hundred years, and we all use it as historicism. But what is it, what did it originally mean, and how should it be understood now? It will be interesting, don’t switch...
Definition of the concept
An indulgence is a liberation letter that confirmed the liberation of a person from sins, subject to his confession and repentance of these sins. Comes from the Italian “indulgeo” - to endure or allow.
Indulgence - papal letter of forgiveness of sins in the Catholic Church
This was often the name given to an official document bestowed by the Pope for special services to the Church. Also, an indulgence was a paper that was an official permission to penance imposed by ministers earlier. It is worth noting that the document was only a confirmation of repentance for sins, but not the absolution itself, contrary to popular belief.
There was a concept of complete or partial indulgence, which was issued as confirmation of complete forgiveness or for a specific sin; it was also possible to obtain paper for both living Christians and those already dead.
As this concept developed and spread, they began to be issued in advance, before a person did something unseemly - the so-called “forgiveness in advance,” which was issued by ministers to noble people or supporters of the Church.
Punishment for sin
At the very beginning of the development of Christianity, the sinner had to prove the sincerity of his repentance to the community over a certain period of time. Already in the 4th century, bishops had the right to reduce the time of penitential punishment (penance) with obvious evidence of sincere repentance - something like early release.
By the beginning of the early Middle Ages, it was quite clearly defined how many actions needed to be performed in order to atone for a particular sin. This was a temporary punishment . For mortal sins there was eternal punishment.
Temporary punishment could be redeemed by intense prayers, pilgrimages to holy places, fasting, good deeds, alms, etc. Thus, God became, as it were, the injured party, in need of compensation for the suffering caused by the sinner.
*Medieval pilgrims
Church punishments (temporary punishment) were very severe, so already in the 7th century attempts began to mitigate them by various replacements of one punishment with another, including monetary compensation in the form of donations to the church instead of, for example, an annual course of intense prayers.
At first, this approach caused indignation among believers; it looked very much like blasphemy, but soon the controversy subsided, and donations to the church in the name of atonement for sins became the norm.
Theological rationale
The Catholic Catechism states that an indulgence is the remission of temporary punishment for sins, provided that the guilt for them has already been atoned for. It was noted that only a Christian who has received a certain favor from the Church, which has the power to distribute and bestow the gifts of Christ, can receive a letter of leave.
It is worth noting that the Catholic Church considered the consequences of sin:
- eternal punishment - if a person did not accept Christ as his Savior, then he was doomed to eternal torment in fiery hell;
- temporary punishment is a deterioration in a person’s spiritual condition during life, as a result of a sinful life and an increased predisposition to sin.
An indulgence was given to a person after his repentance
Indulgence is evidence that a person is freed from a temporary punishment, so it was not “acquiring Salvation for money,” as many believe. At the same time, it was possible to purchase paper only if a number of conditions were met:
- Confession of sin.
- Participation in the Eucharist (communion).
- Prayer in the Pope's intentions.
- Performing works of mercy as evidence of faith.
- Absence of sinful attachment.
Thus, absolution could not simply be purchased; it was necessary to perform a series of actions and be freed from sin, proving this by works of faith and mercy.
INDULGENCE
Abuses associated with I. caused protests in the Catholic Church. Churches and society undermined the position of the papacy, becoming one of the reasons for the start of the Reformation. The denial of the power of the pope and bishops to extradite I. and the call to abandon the practice of I. as “senseless” and comparable to simony were expressed by John Wycliffe, whose ideas were supported and developed by Jan Hus. The Council of Constance, which condemned their views, including those of I. (Sess. 8. 42 // Denzinger. Enchiridion. N 1192; Sess. 15. 8 // Ibid. N 1208), confirmed the doctrine of the power of the pope to grant I. “for the remission of sins of all Christians, truly contrite, who confessed,” especially when they made pilgrimages (Christian Doctrine, p. 444).
The popularity of I. among the common people allowed the Papal Throne and bishops to increasingly increase the number of I., which remained one of the main sources of church income. The trade in letters about I. reached its greatest distribution at the end. XV-XVI centuries, which was associated with a constant shortage of funds in the papal treasury, caused, among other things, by the construction of the Cathedral of St. Peter in Rome and preparations for the crusade against the Turks. In Germany, another important reason for the start of widespread trade in India was the purchase by the Archbishop of Magdeburg. Albrecht of Brandenburg of the Archbishopric and Electorate of Mainz, who granted princely rights (1514). To repay a loan of 29 thousand ducats issued by the Fugger banking house, Archbishop. In 1515, Albrecht received permission from Pope Leo X to distribute papal history in the Brandenburg and Magdeburg archdioceses for 5 years; at the same time, half of the proceeds from the sale of letters were to be given to the construction of the Cathedral of St. Peter (such letters were called “Petersablass”). The outflow of funds from Germany to Rome was so great that, for example, Saxon. Elector Frederick III the Wise prohibited the sale of these I. in his possessions. From January. In 1517, in the Archdiocese of Magdeburg, the active sale of papal letters about I. was led by the Dominican Johann Tetzel, who asserted in his sermons that papal I. is able to forgive the most terrible sins, those who acquire it become “purer than after baptism, and even purer than Adam in paradise,” and also that the purchase of I. immediately opens heaven to the soul of the deceased - “as soon as the pennies jingle, falling into the box, their soul immediately flies out of purgatory” (Luther. 2002. P. 7, 650). Tetzel's claims were rejected by Martin Luther in a statement released on October 31st. 1517 “Disputation concerning the Power of Indulgences,” better known as the “95 Theses.” Luther did not yet deny the legitimacy and effectiveness of I. themselves (thesis 71), but condemned the abuses of the quaestors, which, in his conviction, were unknown to the pope, because otherwise he “would have preferred that the Cathedral of St. be burned.” Peter... rather than build it from the skin, flesh and bones of his flock" (thesis 50). Luther demanded that bishops and elders control the quaestors so that instead of the pope's instructions they would not preach “their own dreams” (thesis 70). Recognizing the effectiveness of papal I., Luther clarified that the pope, through I., can forgive punishment for sins only in specific cases, freeing from punishment imposed by the Church, but not by God (theses 6, 38). At the same time, he laid the foundation for further criticism of the teaching about I. in Protestantism: Luther rejected the possibility of remission of guilt for the sins of a dying person (thesis 8-10, 13), the possibility of reducing the time of suffering in purgatory through I. (thesis 18-22), perception of I. as a “guarantee” of salvation (thesis 32), equalization of payment for I. with works of mercy (thesis 42). In addition, he denied the doctrine of the treasure of the Church, from where the pope distributes I., since its contents are unknown to anyone, and the merits of Christ and the saints bestow grace without papal mediation (theses 56-60); I.’s “treasures” are “nets with which people’s wealth is caught in our time” (thesis 66). Luther also argued that a person who sincerely repents of sins receives in confession complete forgiveness of both guilt and punishment for sin without I., since “every Christian is involved in all the benefits of Christ and the Church” (theses 12, 36-37) (Luther. 2002. pp. 3-16). In Switzerland, the reason for criticism of I. was the activities and abuses of the seller of papal letters about I. Franciscan Bernardin Sanson in 1518-1519. The reformer Ulrich Zwingli spoke out against I., under whose influence in 1521 the city council of Zurich banned the trade in letters about I.
Selling indulgences. Engraving by J. Broy the Elder from Augsburg. OK. 1530 Sale of indulgences. Engraving by J. Broy the Elder from Augsburg. OK. 1530
Polemics with Protestants influenced the further development of Catholic teaching about Islam and the “treasury of merit.” In the decree “Cum postquam” (November 9, 1518), Pope Leo X explained the doctrine of I., emphasizing that the Pope, “by virtue of possessing the keys that open the gates to the Kingdom of Heaven,” can relieve the faithful from temporary punishment for sins through I., received “from the abundance of the merits of Christ and the saints”; These gifts are provided to the living through the remission of sins and punishments (per modum absolutionis), and to the souls in purgatory through intercession (per modum suffragii) (Christian doctrine pp. 444-445). With the bull “Exsurge Domine” of June 15, 1520, the pope condemned Luther’s teaching, including regarding his interpretation of I. as a “pious deception”, which has no significance for the remission of punishment for committed sins, necessary only for people entrenched in grave sins and not prone to repentance (Ibid. pp. 445-446). Subsequently, the doctrine of the treasure of the Church was confirmed by Pope Pius VI in the bull “Auctorem Fidei” (1794), which condemned the definitions of the supporters of Jansenism at the Synod of Pistoia (1786), in which justice was reduced only to the removal of canonical punishments (penance) for confessed sins and was denied I. has a different effectiveness (including for the souls of the dead), and the teaching about the treasury of the Church was called “the invention of ingenious scholarship” (Denzinger. Enchiridion. N 2640-2643).
The Reformation influenced a strong reduction in the number of grants. In 1525, in connection with the anniversary year, Pope Clement VII did not establish a k.-l. requirements for full I., allowing pilgrims to Rome to independently determine the amount of donations for receiving it. On July 16, 1562, the Council of Trent (1545-1563), having stated that the previously adopted resolutions to eradicate the abuses of quaestors had not brought results, completely prohibited their activities and ordered that letters about I. be issued only by the ruling bishops, and the collection of donations for their receipt assigned the chapter to 2 canons, the Crimea was forbidden to receive k.-l. for this. reward (Concilium Tridentinum. Sess. 21. Decretum de reformatione. 9 - Mansi. T. 33. Col. 127-128). 4 Dec. 1563 The Council adopted a decree on I., which declared that the use of I. is “especially saving” for believers, and the power to provide them was granted by Christ to the Church and has been exercised by it since ancient times, therefore the Council ordered that the practice of I. continue to be preserved. The Council anathematized those who deny the need for gifts or challenge the power of the Church to grant them, and also expressed a desire to tighten the practice of granting gifts, “so that their too easy receipt does not weaken church discipline” (Christian Doctrine, p. 446). The decree obliged the bishops to discuss at provincial councils measures to combat abuses in the practice of Islam and to report on the decisions made to the Pope, who was entrusted with the responsibility for eradicating abuses throughout the Catholic Church. Churches (Concilium Tridentinum. Sess. 25. Decretum de indulgentiis - Mansi. T. 33. Col. 193-194). In pursuance of the decisions of the Council of Trent, Pope Pius V, with the bull “Etsi Dominus” (1567), prohibited the provision of goods for donations, with the constitution “Quam plenum” (Jan. 2, 1569) he declared excommunication to anyone who would trade in goods, and in 1570 canceled the publication of I. in the form of k.-l. special letters.
For the general church fight against abuses and streamlining the practice of I., a special department was created in the Roman Curia, which was started by Pope Clement VIII, who in 1593 established a commission of cardinals responsible for providing I. and monitoring their issuance. On July 6, 1669, motu proprio “In ipsis pontificatus,” Pope Clement IX transformed this commission into the Congregation of Indulgences and Relics (Sacra Congregatio Indulgentiarum et Sacrarum Reliquiarum), the scope of which included the provision of I. and the determination of the conditions for their receipt, and also an explanation of related theological and practical issues. 28 Jan 1904 motu proprio "Quae in Ecclesia" Pope Pius X united this congregation with the Congregation of Rites. During the reform of the Roman Curia, announced on June 29, 1908 by the constitution “Sapienti consilio,” Pope Pius X abolished the Congregation of Indulgences and Relics, transferring its functions to the section for the affairs of I. under the Congregation Sanctum Officium. On March 25, 1917, motu proprio “Alloquentes”, Pope Benedict XV assigned the responsibility for providing information to the Apostolic Penitentiary. Since 1807, a collection of resolutions of the congregation (Raccolta di orazioni e pie opere) was periodically published, in which the rules and conditions for receiving I. were published, as well as prayers and spiritual exercises associated with them (reading the rosary, prayerful reflections on sects). . topic, etc.). Since 1877, “Raccolta...” received the status of the official publication of the Congregation, they began to contain decrees and rescripts on the granting of k.-l. I. On behalf of Pope Leo XIII in 1883, they were published. all decisions and determinations of the congregation from 1668 to 1882 (Decreta authentica), in 1885 all the instructions of the congregation (Rescripta authentica) were issued separately.
During the period of the Counter-Reformation, papal icons became most widespread, and various types emerged. From the end XVI century one of them becomes the so-called. Apostolic I. (full or partial), obtaining a cut is associated with the use of objects that have received the papal blessing (rosaries, crosses, medallions, icons and sacred images, etc.). For the first time, such coins were provided by Pope Sixtus V with the bull “Laudemus viros gloriosos” (1587) for those who acquired late antique coins that received papal blessing from the treasure discovered during the restoration of the Lateran Basilica. The condition for receiving this I. was that the acquirer had completed a contract. works of piety or mercy; The bull regulated in detail what type of I. was granted to the owner of the coin for certain actions (for example, full I. was granted after confession and communion). In the 17th century under Pope Urban VIII, the 100-day I., obtained with papal blessing, was expanded to full; With the constitution “Inexhaustum” (1762), Pope Clement XIII announced the possibility of any prelates who had such a right to teach at a certain time and according to an established formula the papal blessing with full I.
Another type of papal I., widespread since the 17th century, is associated with the so-called. privileged altars (altare privilegiatum, altare animarum), i.e., those that had a permanent or temporary papal privilege, thanks to which full I. was provided to the soul of the deceased for the Mass performed for him on this altar (in this case, only the hope of receiving full I. and its relative benefits for the soul of the deceased - see: DDC. T. 5. Col. 1340). In 1724, the breve “Omnium saluti”, Pope Benedict XIII allowed to have 1 privileged altar in the cathedrals of archbishops and bishops. On May 19, 1759, Pope Clement XIII granted the right to have such altars in any parish church, provided that the reigning bishop obtained permission from the Papal See for his diocese; from 1761 this privilege extended to any altar where Mass was celebrated on All Souls' Day (2 November).
In the 19th century the practice of providing information is experiencing a new rise. Popes Pius IX and Leo XIII bestowed a large number of I., including full I. during the celebrations of the extraordinary (extraordinary) jubilee year in 1854, 1857, 1867, 1869 (in connection with the preparation for Vatican Council I), 1879, 1881 , 1886, as well as during the feasts of the Most Holy Body and Blood of Christ (1849), the Immaculate Conception of the Most Holy. Virgin Mary (1854), Sacred Heart of Jesus (1856). This practice continued into the 20th century, when full I. were granted, for example, during the celebration of the 50th anniversary of the appearance of the Most Holy One. The Virgin Mary at Lourdes (1907), the Annunciation (1931), the Extraordinary Jubilee Year (1933), the Immaculate Heart of the Most Holy. Virgin Mary (1944), Assumption (1950), etc.
The Code of Canon Law of 1917 (see article Codex iuris canonici) reflected the complex system of rules for the provision and receipt of information that had developed by the beginning. XX century The main issues related to I. are set out in the Code of 1917 in canons 911-936. Canonically, I. was defined as the remission before God of temporary punishment due for sins that have already been forgiven as far as guilt is concerned. Church authority provides justice from the treasury of the Church to the living - through forgiveness (per modum absolutionis), to the dead - through intercession (CIC (1917). 911). Granting I. is possible to every baptized and not excommunicated Catholic who is “in a state of grace” (i.e., without mortal sins) and at least has a general intention (intentio generalis) to receive I. (CIC (1917). 925) ; the received I. is individual and cannot be transferred to others, with the exception of the souls of the dead in the cases specified for this (CIC (1917). 930).
The Code of 1917 preserved, but did not regulate, the difference between full (plenaria) and partial (partialis) punishment: full punishment completely exempts from temporary punishment for forgiven sins, partial removes only a certain number of days or years of this punishment in accordance with the provisions terms of penance (the true term of punishment and that part of it from which I. is freed are known only to God). Full I. can be received only once a day, even if the action prescribed to obtain it is performed repeatedly; partial I. can be obtained several times a day (CIC (1917). 928). On May 26, 1898, Pope Leo XIII approved a decree of the Congregation of Indulgences and Relics, which prohibited giving partial I. for a period of more than 1 thousand years (DTC. Vol. 7. Col. 1627). In the explanations of Catholic theologians and canonists, it was emphasized that receiving full I. in most cases is practically impossible, since even one minor (venialia) sin that has not received remission in the sacrament of Repentance prevents receiving full I. (see: DTC. Vol. 7. Col. 1623; DDC. T. 5. Col. 1345-1346). In view of this, the Code of 1917 indicated that full I. was provided so that those unable to receive it would still accept partial I. (CIC (1917). 926).
The Code of 1917 assigned full power regarding I. to the Pope of Rome, to whom “Christ has entrusted the distribution of the entire spiritual treasury of the Church” (CIC (1917). 912) and who can grant any I. for every Catholic. Only the Pope is given the right to provide I. for the dead (CIC (1917). 913 § 2); Moreover, any papal I. can be applied to souls in purgatory (CIC (1917). 930). The Apostolic Penitentiary (CIC (1917). 258 § 2), where any papal privileges regarding I. for all believers are registered (CIC (1917). 920), helps the Pope in resolving issues of practice and conditions for the provision of I. to the Pope.
Providing I. Ch. arr. depended on the presence of jurisdiction (potestate ordinaria), and not dignity (CIC (1917). 912). Cardinals could give 200 days of I. in the territory where they had jurisdiction, or in k.-l. institutions under their protection (titular Roman churches; for cardinals who were ruling bishops, in their dioceses) (CIC (1917). 239 § 1, 24); zap. patriarchs, primates and archbishops had the right to grant 100 days of I. in the territory of their provinces and archdioceses (CIC (1917). 274 § 2); bishops, as well as apostolic vicars and prefects (even without being bishops) - 50 days in the dioceses or territories entrusted to them (CIC (1917). 294 § 2; 349 § 2, 2). By the decree of the Apostolic Penitentiary of June 20, 1942, the number of I. days provided was increased, amounting to 300 days for cardinals, 200 days for archbishops, 100 days for bishops, other ordinaries, apostolic vicars and prefects (AAS. 1942. Vol. 34. P. 240). In additions to the Code of 1917, the right to give full I. 6 times a year, applicable also to the souls of the dead, was granted to nuncios and apostolic delegates in the territory of their mission by virtue of the power delegated to them (Vermeersch, Creusen. 1934. T. 2. N 200-221).
According to the Code of 1917, the ruling bishops in the territory of their dioceses could give 2 (from 1942 - 3) times a year a papal blessing with the provision of full I., and abbots and prelates NULLius, apostolic vicars and prefects in the territory located in their jurisdiction, - 1 time (from 1942 - 2) per year (CIC (1917). 914). Also, any presbyter could give a papal blessing with full I. to a sick person in the event of imminent death (CIC (1917). 468 § 2). For the bishops, including without k.-l. jurisdiction (titular), the right was retained to give a yearly I. at the consecration of the temple (CIC (1917). 1166 § 3). In addition to special regulations, the Code of 1917 stipulated the right of cardinals and bishops to provide I. when using sacred objects blessed by them (rosaries, medallions, crosses, icons and statues, etc.) (CIC (1917). 239 § 1, 5; 349 § 1, 1). I.’s data applied both to the prelate’s flock and to pilgrims and other persons temporarily staying in the territory of his jurisdiction (CIC (1917). 927). The Code of 1917 gave the right to bishops, abbots and prelates NULLius, apostolic vicars and prefects, superiors general of monastic orders and congregations to create privileged altars in cathedrals, abbeys, monasteries and parish churches (CIC (1917). 916).
In some cases, it was pointed out that in order to receive I., it was necessary to have “heartfelt contrition” (corde contrito), as inextricably linked with being “in a state of grace,” and also to perform some kind of prescribed works of mercy and piety. The general conditions for receiving I. included confession, communion, reading the indicated prayers and visiting a church or chapel; Moreover, in order to obtain a majority, the Code of 1917 stipulated only confession and communion (CIC (1917). 931). A visit to a church or chapel is necessary for full I. on the days of the Lord's feasts and the feasts of the Virgin Mary, available in the general calendar of the Catholic Church, full or partial I. - on the days of commemoration of the martyrdom of the apostles (CIC (1917). 921 § 1-2); The time required for this visit was set from noon on the eve of the holiday to midnight on the following day. days (CIC (1917). 923). Other general conditions for receiving I. were strict and complete fulfillment of the requirements, for example, reading the required number of prayers in a certain order (CIC (1917). 934 § 2), as well as personally performing the specified deeds of piety and mercy.
In 1938, the Apostolic Penitentiary published a collection. “Preces et pia opera”, where a list of prayers and works of piety (including reciting the rosary, wearing a scapular or medallion, adoration of the Holy Sacrament, participation in the prayers of the Way of the Cross, etc.) was given in the most complete form. were required to obtain full or partial I.
History of origin and development
Initially, manual books were created for priests who took responsibility and accepted into the Bosom of the Church apostate Christians who repented of their sins. Since the end of the 7th century, they have been actively used in confession, making it easier for the priest to accept repentance and helping to choose the appropriate punishment/work of mercy for a person as proof of his faith.
The meaning of indulgence was concessions to human weaknesses
The term "indulgentia" was also used in secular law in the Middle Ages as a pardon for criminals who were granted amnesty in honor of the Easter holiday. The term appeared in the Church in the 11th century, and it was theologically substantiated by Hugo of Saint-Cher in his writings.
After this, Pope Clement VI in 1343 officially approved the dogma confirming that only the head of Catholics has the right of absolution.
The development of the sale of indulgences gained particular momentum in the 1300-1500s. and turns into abuse and “trading in Salvation.” It was the widespread sale of absolutions, without observing the conditions and understanding what it was, that became a key factor in the development of Martin Luther's Reformation. In 1567, the sale of charters was officially prohibited by Pope Pius V.
An inexhaustible treasury of good deeds
In the 14th century, Pope Clement VI created a doctrine that logically and beautifully explained what indulgence means - this is not at all a pursuit of church officials for hard cash, but God’s mercy, made possible due to the presence of a certain “treasury of good deeds”, where all the merits of Christ, his companions and all the saints.
These treasures of good belong to the Church, and it disposes of them at its own discretion, as if covering the sins of foolish Christians with the reserves of the holiness of their pious predecessors.
Types of leave certificates
During the history of indulgences, there were several main types of this document, which was issued to the applicant. Among them were:
- temporary - had a validity period that began from the moment of signing by the Pope and ended after a certain time, losing its force;
- permanent - these releases did not have a validity period and were usually issued as local or subject-specific;
- personal - issued to a specific person, society or fraternity;
- object - issued only on condition of constant wearing of a sacred object (cross, amulet, medallion);
- local - issued in a certain area, most often a specific church, monastery or community;
- complete - confirm the complete release of a person from “temporary punishment”;
- private - grant exemption from “temporary punishment” for a certain period (year, month, etc.).
A living person could receive an indulgence by independently going through the entire process from confession to works of mercy. It was also possible to obtain releases for a deceased relative at the request of his family.
The process of saving the soul is tied to money
In Europe, starting from the 11th century, the era of the Early Renaissance began.
Part of it was that any services, goods, obligations can have a monetary price.
People who wanted remission of sins went on pilgrimages to the Holy Lands and to Jerusalem. But not everyone could afford it.
Therefore, people began to think about what useful work they could do in return for the pilgrimage, for example, by donating to the construction of a temple, hospital or orphanage.
The clergy tried not to miss such zeal of Christians.
So the process of saving the soul became increasingly tied to money. Popes increasingly began to encourage the sale of indulgences.
Indulgence became, to some extent, an amnesty for sins for money. Sometimes indulgences began to replace public repentance.
Application in religion
In 1727, at the Council of Constantinople, the dogma of the issuance of indulgences by four patriarchs was officially adopted: Constantinople, Alexandria, Antioch and Jerusalem. This caused the practice of selling absolution to spread outside the Catholic Church.
The initiators of the Reformation actively opposed the purchase of indulgences
In Orthodoxy
The spread of the Catholic teaching on the remission of sins through the issuance of the corresponding charter spread in the 16th–18th centuries to the Greek Church. The practice of selling salvation for money also appeared there, but it did not imply a process of confession and repentance. Over time, their sale was prohibited, but the issuance of such releases for free was practiced until the twentieth century.
In Catholicism
Originally, indulgence was a mercy for sinners, allowing even apostates to receive forgiveness again. Due to the lack of clear rules, the practice grew into dogma, and subsequently just business. Despite the initially good foundation, human greed and licentiousness led to the tragedy of the Church, echoes of which still exist today.
The sale of indulgences became one of the key reasons for the spread of the Reformation, as well as the birth and growth of Protestant churches, i.e. schism in the Western Church.
History of indulgence
The foundations of the doctrine began to be laid in early Christianity. In the first centuries of our era, there was an acute problem of apostates - people who, due to threats or persecution, demonstrated outward renunciation of faith or formal loyalty to the state pagan cult. There were many such believers; in order to be allowed to participate in church life again, they had to undergo severe procedures of purification and repentance. The issue of mitigating punishment has become urgent in order to make it easier for those who have stumbled to return to the fold of the church. This practice was later formalized through confession books - a kind of instructions to priests regarding indulgences in the absolution of sins.
Emergence and development
However, the concept received full form already in medieval Europe with the further development of theological thought. The birth of the term itself dates back to the 11th century. The doctrine gains integrity and consistency; in the 14th century, the dogma about the treasury of super-good deeds was officially adopted, and the Pope began to have the sole right to completely forgive sins.
Further fate
During the Renaissance, with the development of commodity-money relations, the spirit of profit penetrated into the church environment - they began to actively trade in absolution. There is evidence of when permits for various kinds of acts were almost stocked up for future use. Therefore, in 1521, the Roman Curia issued an order to prohibit any material contributions or monetary payments when providing certificates of forgiveness of sins.
Current situation
In 1967, Pope Paul VI adopted the Indulgentarium Doctrina. This document revised the ancient practice of absolution and regulated its order in our days. In 1999, minor changes were made to it.
Dissatisfaction with the abuse of indulgences
But in the 14th and 15th centuries, people increasingly began to complain about the sale of indulgences. There was dissatisfaction with this from the Church itself. This was a period of weakening of the papacy. Many countries had secular governments. They began to demand that the papacy give them a share of the sale of indulgences. Sometimes their demands reached two-thirds of the income.
Thus the papacy received most of the sins, and the princes and kings received most of the proceeds. Some parishioners began to ask whether it was possible to receive remission of the sins of the dead through an indulgence, and whether to do this it was necessary to confess their sins? These questions began to arise back in the 13th century. Only in the 15th century was Pope Sixtus IV able to answer this question. He said that purgatory would also benefit from these indulgences for the dead. But he never answered the question about the obligatory nature of personal recognition. This uncertainty of his could completely destroy the connection between confession of sin and salvation.
