Dr Paul Allen

In 1517, the German theologian Martin Luther nailed 95 theses to Wittenberg’s Castle Church door, attacking indulgences, a Catholic practice that, according to church teachings, can reduce or eliminate punishment for sin. Starting in the 11th century, the church offered indulgences to those who joined the Crusades and later sold certificates of indulgences to raise funds, giving rise to the abusive marketing tactics criticized by Luther.  Many assume that the Catholic Church stopped granting indulgences after Luther’s famous rejection of them. Indeed, nearly 50 years later, Pope Pius V stopped their sale. However, Pius V also affirmed the validity of indulgences themselves so long as no money was exchanged. By 1563, he had endorsed a comprehensive doctrine on indulgences that emerged from a series of meetings with high-ranking clergy called the Council of Trent. This comprehensive doctrine, revised in 1967 by Pope Paul VI, remains one of the church’s teachings. For example, from Novemb

People assume (as I once did) that since Martin Luther (1483–1546) first protested the abuse of indulgences, in 1517, Rome must have been shamed into ending the practice. She was not. The sale of indulgences continues. In section 1471, the Catechism of the Catholic Church uses revealing language. The benefit of indulgences is available “under certain conditions through the action of the church.” It cites Paul VI’s Indulgentarium Doctrina (1967). Notably, the catechism criticizes past abuses but does not forbid their sale. This is because canon 28 of the Council of Constance (1414–18) set the conditions for the sale of indulgences: Can. 27. And whether he believes that by reason of this sort of grant those who visit the church and those contribute to them can gain indulgences of this kind. Can. 28 Likewise, whether he believes that, for a just and holy reason, the pope can grant indulgences for the remission of sins to all Christians who are truly contrite and have confessed, especially