Video Reaction: The Truth About Indulgences and the Catholic Church

 

Video Reaction: The Truth About Indulgences and the Catholic Church (Aquinas 101)

Recently, I came across this video by a traditional Roman Catholic priest detailing the complex system of medieval indulgences applied to a soul so that it does not endure prolonged  suffering in the flames of purgatory.   Besides theologically disagreeing with the concept of purgatory (for which I will detail the Orthodox position below), I was startled at the complexity of the legalism required to qualify for the dispensation, and the attempts to rationalize the system were strained at best, but forcefully contrived at worst. I was then motivated to develop the following critique to elucidate the differences between the Medieval Western indulgence system and the ancient Eastern Orthodox theology of the soul after death.

1. Thomism and the Roman Catholic System of Indulgences

Thomas Aquinas, in Summa Theologiae (III, Q. 84-90), follows the Augustinian and Anselmian framework that sin incurs both guilt (culpa) and a debt of punishment (poena). While sacramental confession removes guilt, the effects of sin remain, requiring satisfaction. In the medieval Latin West, satisfaction took on a legalistic framework: because sin is an offense against divine justice, punishment is required even after absolution.

This critique emphasizes how this system became hyper-legalistic. In its medieval development, indulgences were often seen as a way to quantify spiritual healing in a transactional manner, leading to abuses like the sale of indulgences (which sparked Luther's 95 Theses). The system often created anxiety—how much must one do? Did one complete the indulgence properly? What about forgotten sins? The fear of purgatorial punishment overshadowed the confidence in Christ’s healing.

In Orthodox theology, sin is not viewed primarily as a legal debt but as a spiritual sickness. The effects of sin are not debts to be satisfied but wounds that need healing. Christ’s Incarnation, Passion, and Resurrection do not merely "pay a debt" to satisfy the Father's wrath; rather, they heal human nature, restoring it to communion with God.

Epitimia (penances) are not penalties but remedial spiritual disciplines prescribed by a confessor to help a person overcome sinful habits and grow in grace. Unlike indulgences:

As you mentioned, the Orthodox approach to post-sin healing involves traditional ascetic practices—fasting, prayer, almsgiving, and acts of charity. These are not works in the legalistic sense but are participation in the life of Christ, who is the source of true healing.

The Orthodox reject purgatory as a place of temporal punishment because the Fathers never spoke of a structured "post-death purgation." Instead, Orthodox eschatology focuses on a foretaste of heaven or hell based on one’s state of soul. Suffering after death is not due to legal penalties but due to the soul’s inability to experience God’s love because of unhealed passions.

Aquinas’ View on Satisfaction and Indulgences:

Aquinas' reasoning follows this pattern:

• Sin offends God's justice, requiring a temporal penalty.
• Satisfaction (prayer, fasting, almsgiving, works of mercy) reduces this penalty.
• The Church, holding the treasury of merits (the infinite merits of Christ and the surplus merits of the saints), can dispense indulgences to remit this penalty.
• If one does not complete satisfaction in this life, purgatory serves as a place of purification.

Indulgences thus function as a "remission" of temporal punishment due to sin, granted by the Church through specific actions (prayers, pilgrimages, charitable works, etc.), reducing the time one would theoretically suffer in purgatory. This has the economic feel of a transaction, as you pointed out—almost as if sin incurs a debt that must be repaid, sometimes with help from the saints’ merits.

2. The Eastern Orthodox View: Epitimia and Theosis

Forgiveness as Healing, Not Legal Satisfaction:

Epitimia (Spiritual Therapy vs. Punishment):

• They are tailored to the individual rather than being universal formulas.
• They are not about "meriting" the remission of punishment but about transformation.
• They work synergistically with God’s grace, not as a ledger of transactions.

Prayer, Fasting, and Almsgiving as Synergistic Healing:

As mentioned, the Orthodox approach to post-sin healing involves traditional ascetic practices—fasting, prayer, almsgiving, and acts of charity. These are not works in the legalistic sense but are participation in the life of Christ, who is the source of true healing.

No Purgatory, No “Punishment Remaining After Forgiveness” :
The Orthodox reject purgatory as a place of temporal punishment because the Fathers never spoke of a structured "post-death purgation." Instead, Orthodox eschatology focuses on a foretaste of heaven or hell based on one’s state of soul. Suffering after death is not due to legal penalties but due to the soul’s inability to experience God’s love because of unhealed passions.

Patristic Perspectives

The Eastern Orthodox stance is deeply rooted in the teachings of the Church Fathers, who emphasized immediate judgment upon death and the efficacy of prayers without endorsing a purgatorial state involving temporal punishment. For instance, St. John Chrysostom advocated for prayers for the dead, believing they bring some consolation to the departed, but he did not suggest a purifying fire or temporal punishment after death.

Catholics interpret certain biblical verses, particularly 1 Corinthians 3:10-15 and Matthew 5:25-26, as supporting the concept of purgatory, a state of purification after death, leading to the attainment of holiness necessary for heaven. Here's a more detailed explanation:

1 Corinthians 3:10-15:

This passage speaks of a "fire" that will test the quality of people's works, with those who have built on a good foundation being rewarded, and those who have built on a bad foundation being "saved, but only as if through fire". Catholics interpret this "fire" as a metaphor for the purification process of purgatory.

Matthew 5:25-26:

Jesus says, "Truly, I tell you, you will never get out till you have paid the last penny." Some Catholics interpret this as a reference to a state of temporary punishment after death, where souls are cleansed of their sins before entering heaven.

Other verses:

Some Catholics also point to other passages like 2 Maccabees 12:41-46, where prayers are offered for the dead, and Luke 23:43, where Jesus promises a place in paradise to a repentant thief, as supporting the concept of purgatory.

The Eastern Orthodox Church interprets the biblical passages commonly cited by Roman Catholics to support the doctrine of Purgatory—such as 1 Corinthians 3:10-15 and Matthew 5:25-26—differently, aligning with its theological framework that does not include Purgatory.

1 Corinthians 3:10-15: Testing of Works

In this passage, the Apostle Paul discusses the quality of each person's work being tested by fire, stating that if one's work endures, they will receive a reward; if it is burned, they will suffer loss but still be saved, "yet so as through fire." The Orthodox interpretation understands this "fire" metaphorically, representing the trials and tribulations faced in this life that test and purify a believer's faith and works. It is not viewed as a post-mortem purification process. Saint John Chrysostom, elucidates that individuals with improper conduct, despite correct faith, will find their flawed works consumed by fire, though they themselves may be spared from annihilation. He likens this to a person passing through fire: if adorned with golden armor, they emerge brighter; if clothed in hay, they risk destruction. This analogy emphasizes the importance of righteous living in the present life rather than implying a purgatorial state after death.

Matthew 5:25-26: Reconciliation and Imprisonment

In these verses, Jesus advises prompt reconciliation with an adversary to avoid being handed over to the judge and imprisoned, from which one will not be released until the last penny is paid. The Orthodox perspective interprets this admonition as a call for immediate repentance and reconciliation in this life. It underscores the urgency of resolving conflicts and seeking forgiveness to maintain spiritual well-being, without suggesting a temporary punitive state after death. The focus is on ethical conduct and repentance during one's earthly existence.

2 Maccabees 12:41-46 and Prayers for the Dead

While 2 Maccabees 12:41-46 describes prayers for the dead, the Orthodox Church practices prayers for the departed, seeking God's mercy upon their souls. However, these prayers are not intended to shorten a period of purification or remit temporal punishment, as understood in the concept of Purgatory. Instead, they are expressions of love and intercession, entrusting the departed to God's boundless compassion. This approach underscores the Orthodox emphasis on divine grace and the transformative journey toward theosis, or union with God, rather than a legalistic framework of sin and retribution.

In summary, the Eastern Orthodox Church does not interpret these scriptural passages as indicative of a purgatorial state. Instead, it emphasizes the necessity of righteous living, repentance, and reconciliation during one's earthly life, aligning with its theological focus on the transformative process of theosis and the communal nature of salvation.

Therefore, equating the Orthodox intermediate state with the Catholic doctrine of Purgatory overlooks these profound theological distinctions. The Orthodox Church's stance reflects a holistic approach to salvation, focusing on restoration and deification, and underscores the importance of personal repentance and the communal nature of the Church in the journey toward eternal life.