The Treasury of Merits and Indulgences
The doctrine of the
Treasury of Merits and Indulgences is perhaps the Roman Catholic
teaching that is most offensive to Protestant and Eastern Orthodox
ears. This is largely because it is tied up with so many popular
conceptualisations that are unnecessary and misleading. So, I will
begin my (qualified) defence of the doctrine with a list of what it
does NOT mean.
The doctrine is:
NOT
to be dogmatically interpreted through the lens of all popular or
common theological imagery. The vast majority of this is not
dogma, as the strictly dogmatic content of the doctrine is quite
small, and open to various interpretations.
NOT
a claim that we merit condignly of ourselves or that our works are
perfect and worthy of eternal life in themselves. Merit is
based on the Justice of the Covenant, not on the Justice of strict
Equity. God freely promises rewards for our works. Hence we have a
“right” to the reward by grace. (See Luke 12:29-34, 1
Corinthians 3:14, Galatians 6:8-9, and 2 Timothy 4:8. See also the
section on Merit in the Catechism of the Catholic Church, paragraphs
2006-2011, and Aquinas' Summa Theologica, as quoted here.)
NOT
a claim of a simple transfer (in indulgences) from the finite merits
of the Saints to Christians here or in Purgatory, where that would
mean they would be diminished over time for all or some Saints, and
thus even “run out” from particular sources. No such
woodenly literal claim has ever been made, that I am aware of.
Instead, Pope John Paul II said in an address to a General Audience
(29th September 1999): “The Church has a treasury,
then, which is "dispensed" as it were through
indulgences. This "distribution" should not be understood
as a sort of automatic transfer, as if we were speaking of "things".
It is instead the expression of the Church's full confidence of being
heard by the Father when - in view of Christ's merits and, by his
gift, those of Our Lady and the saints - she asks him to mitigate or
cancel the painful aspect of punishment by fostering its medicinal
aspect through other channels of grace. In the unfathomable mystery
of divine wisdom, this gift of intercession can also benefit the
faithful departed, who receive its fruits in a way appropriate to
their condition.”
NOT
a claim that the merits of the Saints increase those of Christ's,
properly speaking. Why not? All the Saints' merits are seen to
be based on and subsist in Christ's Merits, since he alone earned the
sanctifying grace that allowed the saints to merit at all, according
to Tridentine teaching. Also, one cannot increase an infinite
quantity by addition, and Christ's Merits are taught to be infinite.
This insight can be seen in the Apostolic Constitution on
Indulgences of Pope Paul VI: “Thus is explained the "treasury
of the Church" which … [is] ... the infinite and
inexhaustible value the expiation and the merits of Christ Our Lord
have before God, offered as they were so that all of mankind could be
set free from sin and attain communion with the Father. It is
Christ the Redeemer Himself in whom the satisfactions and merits of
His redemption exist and find their force.[21] This treasury
also includes the truly immense, unfathomable and ever
pristine value before God of the prayers and good works of the
Blessed Virgin Mary and all the saints” (emphasis added).
NOT
a claim that the merits of the saints are the basis of our
forgiveness. Instead, the merit of the saints is seen as
dependent on their own forgiveness and renewal through Christ's
Merits (see my previous essay on Justification). And our own
forgiveness (and remission of the punishment of eternal condemnation)
is also based on Christ's Merits alone. It is not the forgiveness of
sin but the reduction of any purifying, disciplinary punishment
remaining after forgiveness which is the object of indulgences. That
such a process can be necessary after forgiveness is taught in the
Scriptures, as I have argued before in a previous
essay on this subject, and as the previous Pope
argued well in the address already quoted, in a passage which is also
worth quoting: “At first sight, to speak of punishment after
sacramental forgiveness might seem inconsistent. The Old Testament,
however, shows us how normal it is to undergo reparative punishment
after forgiveness. God, after describing himself as "a God
merciful and gracious ... forgiving iniquity and transgression and
sin", adds: "yet not without punishing" (Ex
34: 6-7). In the Second Book of Samuel, King David's humble
confession after his grave sin obtains God's forgiveness (cf. 2 Sm
12: 13), but not the prevention of the foretold chastisement
(cf. ibid., 12: 11; 16: 21). God's fatherly love
does not rule out punishment, even if the latter must always be
understood as part of a merciful justice that re-establishes the
violated order for the sake of man's own good (cf. Heb
12: 4-11).” However, since God is never limited to such means,
due to his omnipotent and sovereign mercy, he can repair the damage
and remove the interior obstacles to our growth in grace and charity
in other ways, which is effectively what the Church confidently
requests from God in an Indulgence.
NOT
a claim that indulgences work automatically or ex
opere operato. For a start, the recipient of the
indulgence is benefited by it conditionally, in proportion to their
sincere penitence and faith-alive-with-love. Too, the dispositions of
the human minister are relevant, as the view that irresponsible
doling out of indulgences undermines their effectiveness was voiced
and not rejected at the Council of Trent. Also, while the granting of
indulgences to the living was said there to be “per modum
absolutionis”, that is, performed by the Church using its
juridical authority to bind and loose, the question of whether this
applied only to the (now hypothetical) canonical penance the Church
once applied for particular sins, or to whatever disciplinary
punishment God would apply as well, was not settled authoritatively
and continues to be debated to this day. Cajetan in that age and
Rahner in our own are examples of RC theologians who have denied that
the Church had jurisdiction over how God deals with the punishments
or intrinsic “remains” of sin, as opposed to its own extrinsic
penalties. Thus it is perfectly permissible for a RC to believe that
not only are the benefits to the dead of indulgences due to
intercessory prayer (“per modum suffragii”), as Trent
explicitly taught, but that the benefits to the living are based on
exactly the same principle outside the realm of now defunct
ecclesiastical penances. These facts are important because they mean
that it is NOT being claimed that, inasmuch as “satisfaction” or
Purgatorial disciplines are seen as primarily healing the internal
effects of sin on the soul rather than paying off an external debt of
punishment (cf. Aquinas, S.T. II(1) Q87 A6), this
medicinal process can be wholly or partly obviated by mere
ecclesiastical fiat and an outward transfer of “merit” unrelated
to the inward progress of the soul.
What then, is the
significance of this RC doctrine? The Treasury of Merits benefits
those Christians in via to glory, whether in the Church
Militant or Church Expectant, by undergirding the whole Church's
intercession out of mutual love. That is, the Merits are not a fund
diminished by transfer and subject to direct manipulation, but like
an infinite sea that allows intercessory prayer its power. If we
read carefully John 15:7,16, Hebrews 4:15-16 & 10:19-22, James
5:16 and 1 John 3:22, we will discover abundant evidence that the
fruitful, sacrificial obedience of first and foremost, Christ, and
then, derivatively, that of the saints, is the basis of confident,
priestly prayer among all Christians, including of course the Saints
in Heaven. This flowering forth of, and this calling upon the
Infinite Merit occurs in all effective Christian prayer, especially
that of the Saints in Heaven. But it occurs in a public, episcopally
authorised way for the specific purpose of diminishing purgatorial
discipline, when Indulgences call on this Treasury of Merit, doing so
deliberately in the context of and dependent upon the ongoing
intercession of Christ and his whole Body.
Thus this doctrine and
practice gives one possible ecclesial and official manifestation of
the following truths:
- God judges and disciplines his people.
- Yet “mercy rejoices over judgement” (James 2:13) and “love covers a multitude of sins” (1 Peter 4:8).
- The prayer of a righteous man avails much (James 5:16b).
- Christ's merits are infinite and the basis of all mercy.
- The merits of the saints and their associated prayers are a flowering forth of Christ's merits.
- While merits cannot literally be transferred from one Christian to another, the Merit of Christ, as exemplified in the Saints and empowering their prayers, does flow between the members of the Body of Christ, who are interconnected by these bonds of charity.
Bibliography
Pope Paul VI (1967)
Indulgentiarum Doctrina, Apostolic Constitution on
Indulgences. Available at:
http://www.ewtn.com/library/PAPALDOC/P6INDULG.HTM
Pope John Paul II (1999) “GENERAL
AUDIENCE: Wednesday, 29 September 1999”. Available at:
Jesson, N. Paradise regained:
Indulgences in light of the Joint Declaration. Available
at:
Root, M. (2001) “The Indulgence
Controversy, Again” First Things.
Available at:
Beer, P.J. () “What Price
Indulgences? Trent and Today” Theological Studies.
Available at:
Rahner, K. (1975) “Indulgences” in
K. Rahner, ed., Encyclopedia of theology: a concise Sacramentum
mundi. London: Burns and Oates. American Edition Available at:
http://books.google.ca/books?id=WtnR-6_PlJAC&pg=PA702&dq#v=onepage&q&f=false
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