I'm sure someone has asked this question about indulgences before

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I started reading about indulgences, and now I’m all befuddled.

Can someone please explain what they are to me? I’ve tried searching, waded through the bazillion hits, and I either get the following quote:

“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 defined conditions through the Church’s help when, as a minister of redemption, she dispenses and applies with authority the treasury of the satisfactions won by Christ and the saints” (Indulgentarium Doctrina 1). "

(huh?)

or something that assumes that I actually understood what the aforementioned quote says.

Even just a really, really good link would be greatly appreciated. Thanks. 😃
 
That’s fairly straightforward for Catholic theology.

See and indulgence doesn’t forgive sin. If you die with unforgiven mortal sin you are condemned. But even though you are forgiven, you still are punished or cleansed depending on who is talking of that sin. So you spend time in purgatory for that.

The indulgence doesn’t get you out of hell, instead it gets you out of purgatory sooner.

So let’s say you’ve accumulated a few hundred thousand years in purgatory. Well you can get indulgences to get rid of that time. Climb up these stairs praying gives you a year. Visiting that site might knock off a decade. Sometimes you can get full indulgences. Like visiting Lordes during it’s anniversary was a full remission of time up until that point. If you were lucky you’d die right after completing it.

Now where does that grace to remit that time in purgatory come from? Well the grace that lets you out of purgatory early is from the grace bank of excess grace earned by Saints which the Pope is in charge of and can dispense at his pleasure.

Clear now?
 
I started reading about indulgences … Can someone please explain what they are to me?

“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 defined conditions through the Church’s help when, as a minister of redemption, she dispenses and applies with authority the treasury of the satisfactions won by Christ and the saints” (Indulgentarium Doctrina 1)."
Basically, sin has eternal consequences and temporal consequences. In the sacrament of Confession, the eternal consequences are remitted and you are absolved of your sin. But the temporal consequences of sin remain. This is because God is both merciful and just. The most common example-explanation is:

A kid hits a baseball through his neighbor’s window, breaking it. The neighbor forgives the kid. But the window is still broken. If no one does anything about the window, bugs and rain and snow will get into the house, and further property damage will ensue, etc. So something needs to be done to repair the damage to the window, even though the kid has been forgiven of the sin.

This could be done by the kid giving some of his allowance to go towards repairs. Or the kid going and helping board up the hole. Or cleaning up the mess. There are many ways the kid can make reparation for what he’s done. None of this is to earn or win forgiveness, which was already freely given. Rather, it is for the kid to take responsibility for the consequences of his actions.

Sin has far-reaching consequences that we don’t always think about. A young boy who sees his mother beaten by his father might grow up to treat women poorly in the same way: the father is responsible for the bad example he sets for his son. Even if the father and mother reconcile with each other and with God, if the father never spoke to his son about it, there are ramifications that aren’t taken care of simply by the father being forgiven.

Indulgences, then, are the Church’s way of granting remission of those temporal punishments due to sin. Indulgences only remit temporal punishment, not eternal punishment: indulgences don’t get you out of Hell, they get you out of Purgatory (which is the final cleansing before you enter Heaven, which nothing unclean may enter). Indulgences are only applicable to sin that has already been forgiven: you cannot receive an indulgence for a sin you have not confessed (or haven’t committed yet!).

Indulgences are granted for things like prayers (like the Act of Faith), pious practices (like reading Scripture 30 minutes a day), and many other things. There’s a lengthy (though not comprehensive) list here.

What’s really amazing is that, if you receive a plenary indulgence, it means all your temporal punishment has been remitted. (Thus, if you were to die immediately afterwards, with no other sin on your soul, you would go straight to Heaven.) But that doesn’t mean that any additional pious acts or sufferings on your part would be wasted; instead, because of the Communion of Saints, your good works (which God created you for) can be beneficial to others.
 
Sounds very much like a point system to me, and like the saints are letting you borrow points. Sorry, but this is one of those things where I think the Eastern Orthodox have a point about our legalism.

God bless.
 
The indulgence doesn’t get you out of hell, instead it gets you out of purgatory sooner.

While this is the common understanding of indulgences, even among Roman Catholics, it’s not the official teaching.
 
Oh, I forgot, since about the time of Vatican II a partial indulgence doesn’t do anything you haven’t already earned.

Even though taught, I haven’t seen this accepted among Catholics.
 
The indulgence doesn’t get you out of hell, instead it gets you out of purgatory sooner.

While this is the common understanding of indulgences, even among Roman Catholics, it’s not the official teaching.
Is this statement true or false?

Since in fact by means of indulgences members of the Church who are undergoing purification are united more speedily to those of the Church in heaven, the kingdom of Christ is through these same indulgences established more extensively and more speedily "until we all attain to the unity of the faith and of the deep knowledge of the Son of God, to perfect manhood, to the mature measure of the fullness of Christ.
 
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