What is an indulgence?
In short: An indulgence is a remission before God of the temporal punishment due to sins whose guilt has already been forgiven. It is granted by the Church drawing on the treasury of Christ's merits and those of the saints.
Few words in Catholic life have been more misunderstood than 'indulgence.' The Catechism of the Catholic Church gives a precise definition: 'An indulgence is a remission before God of the temporal punishment due to sins whose guilt has already been forgiven, which the faithful Christian who is duly disposed gains under certain prescribed conditions through the action of the Church which, as the minister of redemption, dispenses and applies with authority the treasury of the satisfactions of Christ and the saints' (CCC 1471). Notice what an indulgence is not: it is not forgiveness of sin itself, and it is not a licence to sin. The sin must already be forgiven — through repentance and, for serious sin, through the sacrament of Confession.
To understand why indulgences exist, the Church distinguishes between two consequences of sin. Grave sin cuts us off from God and incurs what the Catechism calls 'eternal punishment' — the loss of eternal life. But every sin, even when forgiven, also leaves behind what is called 'temporal punishment': an unhealthy attachment to creatures that must be purified. As the Catechism explains, 'These two punishments must not be conceived of as a kind of vengeance inflicted by God from without, but as following from the very nature of sin' (CCC 1472). Confession and absolution remove the eternal punishment and restore friendship with God; the temporal punishment is addressed separately, through penance, prayer, works of charity — and through indulgences (CCC 1473).
The source from which indulgences are drawn is called the treasury of the Church. The Catechism describes it this way: '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' (CCC 1476). This treasury also includes 'the prayers and good works of the Blessed Virgin Mary' and of all the saints (CCC 1477). Because all Christians are united in the Mystical Body of Christ, the superabundant merits of Christ and his saints can benefit those who lack sufficient satisfaction for their own temporal punishment (CCC 1474-1475).
Indulgences are either partial or plenary. A partial indulgence remits some of the temporal punishment; a plenary indulgence remits all of it. To obtain a plenary indulgence, the faithful must perform the prescribed work (such as praying before the Blessed Sacrament, making the Stations of the Cross, or reading Sacred Scripture for at least thirty minutes) and fulfil the usual conditions: sacramental Confession, Eucharistic Communion, and prayer for the intentions of the Pope, together with complete detachment from all sin, even venial sin. The Confession and Communion may be made within several days before or after the indulgenced act. Indulgences may also be obtained for the souls of the faithful departed who are being purified in purgatory (CCC 1479).
The practice has deep roots in the early Church's tradition of the bishop interceding to shorten penances for those who had shown genuine conversion. It was never about purchasing forgiveness — the Council of Trent, in its final session in 1563, decreed that all evil gains for obtaining indulgences be wholly abolished and ordered the suppression of those who trafficked in them. Today the Church encourages indulgences precisely because they spur Christians 'to works of devotion, penance, and charity' (CCC 1478). Far from being a shortcut, the proper seeking of an indulgence presupposes prayer, the sacramental life, and a sincere turning of the heart toward God. If you would like to receive the sacrament of Penance, find confession times near you, or explore more about Catholic faith and practice on our church finder.
What the Catechism says
An indulgence is a remission before God of the temporal punishment due to sins whose guilt has already been forgiven, which the faithful Christian who is duly disposed gains under certain prescribed conditions through the action of the Church which, as the minister of redemption, dispenses and applies with authority the treasury of the satisfactions of Christ and the saints.
To understand this doctrine and practice of the Church, it is necessary to understand that sin has a double consequence. Grave sin deprives us of communion with God and therefore makes us incapable of eternal life, the privation of which is called the 'eternal punishment' of sin. On the other hand every sin, even venial, entails an unhealthy attachment to creatures, which must be purified either here on earth, or after death in the state called Purgatory. This purification frees one from what is called the 'temporal punishment' of sin. These two punishments must not be conceived of as a kind of vengeance inflicted by God from without, but as following from the very nature of sin.
We also call these spiritual goods of the communion of saints the Church's treasury, which is 'not the sum total of the material goods which have accumulated during the course of the centuries. On the contrary 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.'
An indulgence is obtained through the Church who, by virtue of the power of binding and loosing granted her by Christ Jesus, intervenes in favor of individual Christians and opens for them the treasury of the merits of Christ and the saints to obtain from the Father of mercies the remission of the temporal punishments due for their sins. Thus the Church does not want simply to come to the aid of these Christians, but also to spur them to works of devotion, penance, and charity.
Since the faithful departed now being purified are also members of the same communion of saints, one way we can help them is to obtain indulgences for them, so that the temporal punishments due for their sins may be remitted.
In Sacred Scripture
- Matthew 16:19 — Christ grants Peter the keys with the power of binding and loosing, the authority the Church exercises in granting indulgences (cited at CCC 1478).
- 2 Maccabees 12:45-46 — Judas Maccabeus makes atonement for the dead that they may be freed from their sin; in the Douay-Rheims this reads, 'It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins' (12:46). The CCC cites this passage (CCC 1032) as scriptural support for praying for, and offering indulgences for, the souls in purgatory.
- Romans 3:23-25 — All have sinned and fall short of the glory of God, yet are justified freely through the redemption in Christ Jesus, whose merits constitute the treasury of the Church.
Frequently Asked Questions
Does an indulgence forgive sin?
No. An indulgence does not forgive sin; it remits the temporal punishment that remains after sin has already been forgiven. For mortal sin, forgiveness requires sincere repentance and the sacrament of Confession. Only then can an indulgence address the remaining temporal punishment (CCC 1471).
Can you buy an indulgence?
No. The Council of Trent, in 1563, decreed that all evil gains connected with indulgences be wholly abolished and suppressed those who trafficked in them. Indulgences are obtained through prayer, reception of the sacraments, and prescribed acts of devotion, never by payment. The sale of indulgences was a genuine historical abuse that the Church has definitively rejected.
What is the difference between a partial and a plenary indulgence?
A partial indulgence remits part of the temporal punishment due to sin, while a plenary indulgence remits all of it. A plenary indulgence requires performing the prescribed work and fulfilling the usual conditions: sacramental Confession, Eucharistic Communion, and prayer for the intentions of the Pope, together with complete detachment from all sin, including venial sin.