QUESTION :
Do Catholics believe this:
Once it is admitted that Christ left the
Church the power to forgive
sins (see PENANCE), the power of granting indulgences is
logically inferred. Since the
sacramental forgiveness of
sin extends both to the guilt and to the
eternal punishment, it plainly follows that the
Church can also free the penitent from the lesser or temporal penalty. This becomes clearer, however, when we consider the amplitude of the power granted to Peter (
Matthew 16:19): "I will give to thee the
keys of the
kingdom of heaven. And 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." (Cf.
Matthew 18:18, where like power is conferred on all the
Apostles.) No limit is placed upon this power of loosing, "the
power of the keys", as it is called; it must, therefore, extend to any and all bonds contracted by
sin, including the penalty no less than the guilt. When the
Church, therefore, by an indulgence, remits this penalty, her action, according to the declaration of
Christ, is ratified in
heaven. That this power, as the
Council of Trent affirms, was exercised from the earliest times, is shown by
St. Paul's words (
2 Corinthians 2:5-10) in which he deals with the case of the
incest man of
Corinth. The sinner had been excluded by
St. Paul's order from the company of the
faithful, but had truly repented. Hence the
Apostle judges that to such a one "this rebuke is sufficient that is given by many" and adds: "To whom you have pardoned any thing, I also. For what I have pardoned, if I have pardoned anything, for your sakes have I done it in the
person of
Christ."
St. Paul had bound the guilty one in the fetters of
excommunication; he now releases the penitent from this punishment by an exercise of his authority — "in the
person of
Christ." Here we have all the
essentials of an indulgence.