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The Early Church Fathers on Indulgences.

 

  • Early Church Fathers
  • From the Scriptures

 

 

  1. St. Cyprian of Carthage, (A.D. 200-258)
    Council of Ancyra, (held in A.D. 315)
    Council of Nicaea, (A.D. 325)
    St. Gregory of Nyssa, (A.D. c.335 - c.394)
    St. Ambrose of Milan, (A.D. 340-396)
    St. Jerome, (A.D. 342-420)
    Fourth Council of Carthage, (A.D. 398)
St. Cyprian of Carthage, (A.D. 200-258), North African; bishop; biblical scholar, martyr.

"Since I am informed that some (of the lapsed) are urgent with you (the martyrs and confessors) beyond all decency, and that your modesty suffers violence, I beseech you, with all possible earnestness, that mindful of the Gospel, and considering what, and what kind of concessions the martyrs, your predecessors, in times past made; how anxious they were in all cases; you would also anxiously and cautiously weigh the requests of your petitioners; that, as the Lord's friends, and hereafter to judge with Him, you would look into the conduct and works and merits of each; and examine also the kind and quality of their offences, lest if anything should have been rashly and unworthily either promised by you, or executed by us, our Church should begin to be ashamed even before the very Gentiles. For we are frequently visited and rebuked and admonished that the commandments of the Lord be kept uncorrupted and inviolate. And I know that there is not wanting to you also the Divine reproof, instructing very many of you in what pertains to the discipline of the Church. All this may be effected, if, with a decent regard to religion, you would restrain the petitions made unto you, so that they be not easily granted, discovering and checking those who, being respecters of persons, either make personal obligations by means of your favors, or make a market of an illicit traffic. . . . And this, too, you ought to make accord with your own carefulness, and to correct, to designate that is, by name those for whom you desire peace to be granted. For I hear that tickets have been made for some in this form— "Let such a one with his friends be admitted to communion:" a thing never before in any instance done by martyrs, so that an uncertain and blind petition may hereafter load us with odium. For it leaves a wide opening when it is said "such a one with his friends;" and twenty, and thirty, and more, may be presented to us, and be asserted to be the relatives and neighbors and freemen and domestics of him who receives the ticket. And therefore I entreat you to specify by name in your tickets, persons whom you yourselves see and know, whose penitence you behold approaching very near to satisfaction, and in this way send letters to us consistent with faith and discipline."

Ep. x. ad Martyr, et Confess. pp. 51-4.
The Faith of Catholics, Volume 3, Page 132-133

"I suffer and condole with you on account of our brethren who have lapsed and fallen prostrate under the assault of persecution, and have torn away part of our bowels with them, and have inflicted a pain equal to that of their own wounds, which the divine mercy is, however, able to heal. But I think there should be no haste; that nothing should be done incautiously and hurriedly; lest, whilst reconciliation is indiscreetly granted, the divine indignation be the more grievously excited. The blessed martyrs have written to me concerning some individuals, requesting that their desires may be considered. When the Lord shall have first given peace to all, and we shall have begun to return to the Church, then each of these cases shall be examined into, in your presence, and aided by your judgment."

Ep. xi. ad Plebem, p. 54.
The Faith of Catholics, Volume 3, Page 133

"Since I find that it will not yet be in my power to come amongst you, and the summer season which is troubled with continued and grievous sicknesses has begun, I think that the cases of our brethren ought to be met, so that they who have received tickets from the martyrs, and who may be helped by their privilege with God, if they are seized with any ailment, or danger of sickness, may, without waiting for my presence, make confession (exornologesis) of their sin before any priest whatever, or, if a priest shall not be found, and the danger of death is imminent, even before a deacon, that, the hands having been laid upon them unto penitence, they may go to the Lord with that peace which the martyrs, by their letters unto us, have desired might be granted."

Ep. xii. ad Clerum, p.55. See a similar letter, xiii. ad Clerum, p. 58.
The Faith of Catholics, Volume 3, Page 133

"Whereas our Lord has said that the nations are to be baptized in the name of the Father, and of the Son, and of the Holy Ghost, and that past sins are remitted in baptism, this Lucianus, ignorant of the commandment and of the law, orders peace to be granted and sins to be forgiven in the name of Paulus (one of the martyrs); and this he says was given him in charge by the said Paulus, as you will observe in his letter to Celerinus. Wherein he considered not, that not martyrs make the Gospel, but by the Gospel are martyrs made."

Ep. xxii. ad Cler. Romae p. 78.
The Faith of Catholics, Volume 3, Page 133-134

"If they (the lapsed) believe that they have from another source the prerogative (a term of Roman law, implying a privilege, and some times pardon from a higher court) of communion, let them try to compare it with the Gospel, that so at length it may be firm and valid, if it be not at variance with the Gospel law. But how can that give Gospel communion which seems to be ordained in opposition to Gospel truth? For since every prerogative then only tends to the privilege of indulgence, on condition that it be not at variance with his will with whom it seeketh association; in as much as this (pleaded prerogative) is at variance with his will with whom it seeketh association, it must needs lose the indulgence and privilege of the association. ... If the martyrs thought that peace ought to be granted to these men, why did not they themselves grant it? Why did they think that these men, as they themselves admit, ought to be referred to the bishops?"

Ep. xxx. Presb. et Diac. Romae, Cypriano, pp. 94-5.
The Faith of Catholics, Volume 3, Page 134

Council of Ancyra, (held in A.D. 315), early Christian Synod.

"As regards deacons who have sacrificed (to idols), and have afterwards entered into the conflict, (it is decreed) that they shall indeed have their other honor, but shall cease from all their sacred service, but the bringing in (or offering) the bread or cup, or making the proclamations. If, however, some of the bishops should perceive in them a certain trouble (of mind), and humility of meekness, and should wish to grant them something more, or to take something more from them, with them be the authority. "

Can. ii. col. 1456-7, Labb. t. i.
The Faith of Catholics, Volume 3, Page 135

"Such persons as have come with a mourning dress, and falling down have eaten, weeping throughout the whole entertainment (before the idols), if they have completed a period of three years prostration, let them be received without the oblation. But if they have not eaten, let them, after having been prostrators during two years, communicate in the third without the oblation, in order that they may receive full communion (the perfection) in the fourth year. But the bishops have the power, having considered the manner of their conversion, to deal indulgently with them, or to add a longer period. But, above all things, let their previous as well as their subsequent life be inquired into, and so let the indulgence be measured out."

Ib. Can. v.
The Faith of Catholics, Volume 3, Page 136

In the next canon, six years of penance, varying in severity at the close of the third and fifth year, are decreed against those who had yielded easily during the time of persecution; but it is added:

"If, however, any danger or expectation of death arise from sickness, or some other cause, they are to be received, but under limitation."

Can. vi.
The Faith of Catholics, Volume 3, Page 136

Council of Nicaea, (A.D. 325), met for two months and twelve days in Nice, (or Nicsea), in Bithynia. Three hundred and eighteen bishops were present. This council gave us the Nicene Creed as a result of Arius' heretical opinions, defining the true Divinity of the Son of God (homoousios). They also fixed of the date for keeping Easter and passed several canons of ecclesiastical discipline.

"Concerning those who have fallen away without necessity, or without the taking away of their goods, or without being in danger, or something of this kind, as happened under the tyranny of Licinius, it hath seemed good to the synod, though they are unworthy of indulgence, that nevertheless they be dealt with mercifully. As many therefore as truly repent, shall pass three years amongst the hearers as believers, and during seven years they shall be prostrators, and during two years they shall communicate with the people in prayers without the oblation."

Can. xi. col. 33, t. ii. Labbe.
The Faith of Catholics, Volume 3, Page 136

"Those who have been called by grace, and have at first shown their zeal, and laid aside their girdles, but after this have run as dogs to their own vomit . . . these are to be prostrators during ten years, after their three years of being hearers. But, in all these persons, it is proper to examine the purpose and appearance of their penitence; for as many as, in fear, and tears, and patience, and good works, manifest their conversion in deed, and not in appearance (only), these having completed the appointed time as hearers, may deservedly communicate in the prayers; together with authority to the bishop to determine something yet more indulgent respecting them. But as many as have borne (their sentence) indifferently, and think the form of entering into the Church sufficient for their conversion, must complete the whole time."

Ib. Can. xii.
The Faith of Catholics, Volume 3, Page 136-137

"Concerning those who are departing, the old and canonical law a must be observed now also, that if any one is departing he is not to be deprived of the last and most necessary viaticum. But if, after having been given over, and having again received the communion, he is again numbered amongst the living, let him be with those who communicate in prayer only. But generally, and as regards every one whatsoever who is departing, and who begs to partake of the Eucharist, let the bishop, after examination, impart it."

Ib. Can. xiii.;
The Faith of Catholics, Volume 3, Page 137

St. Cyprian of Carthage, (A.D. 200-258), North African; bishop; biblical scholar, martyr.

"The canon law is this: that they who have defiled themselves by fornication shall be utterly cast forth from prayer during three years; be allowed to be hearers only for three further years. But, in favor of those who with special zeal avail themselves of the (time of) conversion and in their lives exhibit a return to what is good, it is in his power, who has the regulation of the dispensation of the Church for a beneficial end, to shorten the period of hearing, and to introduce such men earlier to the (state of) conversion and further to lessen this period also, and to bestow communion earlier, according as, from his own judgment, he comes to a decision respecting the state of the person under cure."

T. ii. Ep. Can. ad S. Letoium, p. 119.
The Faith of Catholics, Volume 3, Page 134-135

As regards involuntary homicide, he gives the same penitential canon as in the above extract, and concludes this part of the canon law as follows:

"But if any one not having completed the time fixed by the canons (be about to) depart this life, the clemency of the fathers ordains that he partake of the sacraments, and that he be not dismissed without the viaticum, to this last and long journey. But if, after having partaken of the sacrament (sanctification), he be restored to life, he must abide the appointed time."

Ep. xxx. Presb. et Diac. Romae, Cypriano, p. 121.
The Faith of Catholics, Volume 3, Page 135

St. Ambrose of Milan, (A.D. 340-396), German; reluctantly made bishop in the A.D. 374., Doctor of the Church. He closed a great and glorious career in A.D. 396. We have his life by Paulinus.

"As regards deacons who have sacrificed (to idols), and have afterwards entered into the conflict, (it is decreed) that they shall indeed have their other honor, but shall cease from all their sacred service, but the bringing in (or offering) the bread or cup, or making the proclamations. If, however, some of the bishops should perceive in them a certain trouble (of mind), and humility of meekness, and should wish to grant them something more, or to take something more from them, with them be the authority. "

Can. ii. col. 1456-7, Labb. t. i.
The Faith of Catholics, Volume 3, Page 135

"Such persons as have come with a mourning dress, and falling down have eaten, weeping throughout the whole entertainment (before the idols), if they have completed a period of three years prostration, let them be received without the oblation. But if they have not eaten, let them, after having been prostrators during two years, communicate in the third without the oblation, in order that they may receive full communion (the perfection) in the fourth year. But the bishops have the power, having considered the manner of their conversion, to deal indulgently with them, or to add a longer period. But, above all things, let their previous as well as their subsequent life be inquired into, and so let the indulgence be measured out."

Ib. Can. v.
The Faith of Catholics, Volume 3, Page 136

In the next canon, six years of penance, varying in severity at the close of the third and fifth year, are decreed against those who had yielded easily during the time of persecution; but it is added:

"If, however, any danger or expectation of death arise from sickness, or some other cause, they are to be received, but under limitation."

Can. vi.
The Faith of Catholics, Volume 3, Page 136

St. Jerome, (A.D. 342-420), Dalmatian; born in Strido; priest, hermit, abbot, biblical scholar, translator and Doctor of the Church. In an age distinguished by men of the greatest eloquence and learning, St. Jerome, especially in all matters connected with the Sacred Scriptures, was then preeminent, and has probably never since been equalled.

"Concerning those who have fallen away without necessity, or without the taking away of their goods, or without being in danger, or something of this kind, as happened under the tyranny of Licinius, it hath seemed good to the synod, though they are unworthy of indulgence, that nevertheless they be dealt with mercifully. As many therefore as truly repent, shall pass three years amongst the hearers as believers, and during seven years they shall be prostrators, and during two years they shall communicate with the people in prayers without the oblation."

Can. xi. col. 33, t. ii. Labbe.
The Faith of Catholics, Volume 3, Page 136

"Those who have been called by grace, and have at first shown their zeal, and laid aside their girdles, but after this have run as dogs to their own vomit . . . these are to be prostrators during ten years, after their three years of being hearers. But, in all these persons, it is proper to examine the purpose and appearance of their penitence; for as many as, in fear, and tears, and patience, and good works, manifest their conversion in deed, and not in appearance (only), these having completed the appointed time as hearers, may deservedly communicate in the prayers; together with authority to the bishop to determine something yet more indulgent respecting them. But as many as have borne (their sentence) indifferently, and think the form of entering into the Church sufficient for their conversion, must complete the whole time."

Ib. Can. xii.
The Faith of Catholics, Volume 3, Page 136-137

"Concerning those who are departing, the old and canonical law a must be observed now also, that if any one is departing he is not to be deprived of the last and most necessary viaticum. But if, after having been given over, and having again received the communion, he is again numbered amongst the living, let him be with those who communicate in prayer only. But generally, and as regards every one whatsoever who is departing, and who begs to partake of the Eucharist, let the bishop, after examination, impart it."

Ib. Can. xiii.;
The Faith of Catholics, Volume 3, Page 137

Fourth Council of Carthage, (the fourth held in 398), the Councils of Carthage, also referred to as Synods of Carthage, were church synods held during the 3rd, 4th, and 5th centuries in the town of Carthage in Africa.

"On one that implores penitence, let the priest enjoin the laws of penitence, without distinction of persons. Let the more negligent penitents be received less speedily. If one that asks for penitence in sickness, happen, while the priest who has been summoned is coming unto him, to be deprived of speech in his illness, or afflicted with frenzy, let those who have heard him give their testimony, and let him receive penitence. And if it be thought that he is about to die immediately, let him be reconciled by the imposition of hands, and let the Eucharist be infused into his mouth. If he should survive, let him be admonished by the afore-named witnesses, that his petition was complied with, and be subjected to the appointed laws of penitence, as long as it shall seem good to the priest who gave the penitence. Let penitents who are laboring under illness receive the viaticum. But penitents who have received the viaticum of the Eucharist during illness, are not, if they survive, to consider themselves absolved without the imposition of hands."

Can. lxxiv-lxxviii. col. 1205-6, t. ii. Lahbe.
The Faith of Catholics, Volume 3, Page 137-138

 

 

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.

 

As an analogy, if Purgatory is the Holy Hospital of Heaven, an indulgence is medication the Church gives to the hospital patient for the remission of temporal pain due to self inflicted sin so the patient can be totally spiritually pure to enter that Heavenly oneness with the Lord. (Revelation 21:27)

 

St. Paul himself issued an indulgence by lessening the temporal penance for sin of a straying brother (2 Corinthians 2:6-11) below, which he had previously imposed on him.
(1 Corinthians 5:3-5)

 

The Catholic Church adds no more in essence to the practices and theological presuppositions of these two passages.

 

 

The Church's Scriptures that support Indulgences are:

19 Whatsoever thou shalt bind upon earth, it shall be bound also in Heaven ; and whatsoever thou shalt loose on earth, it shall be loosed also in Heaven.


Matthew 16:19

St. Paul says of the incestuous Corinthian:

3 For though absent in body I am present in spirit, and as if present, I have already pronounced judgment 4 in the name of the Lord Jesus on the man who has done such a thing. When you are assembled, and my spirit is present, with the power of our Lord Jesus, 5 you are to deliver this man to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus.


1 Corinthians 5:3-5

Forgiveness for the Offender

6 For such a one this punishment by the majority is enough; 7 so you should rather turn to forgive and comfort him, or he may be overwhelmed by excessive sorrow. 8 So I beg you to reaffirm your love for him. 9 For this is why I wrote, that I might test you and know whether you are obedient in everything. 10 Any one whom you forgive, I also forgive. What I have forgiven, if I have forgiven anything, has been for your sake in the presence of Christ." 11 to keep Satan from gaining the advantage over us; for we are not ignorant of his designs.

2 Corinthians 2:6-11

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