“I must admit that this was the last and most difficult doctrine for me to understand. In fact, I’ve only understood it for a couple of months. As an Anglican, I always held the doctrine of the Treasury of Merit and Indulgences as a major obstacle to Rome. In fact, when Catholics asked, “Why not just become Catholic?” I would usually ask them about indulgences and the treasury of merit and watch them back down. It seems that even Catholics are confused about these teachings and may even be a little embarrassed of them. Luther. Tetzel. Catholics don’t want to go there.
And so it was my “get out of jail free” card. The “ridiculous” doctrine of the Treasury of Merit was something that enabled me to remain Anglican in good conscience. As I began to seriously pray about becoming Roman Catholic I still had a major objection to the Treasury of Merit. It seemed so obviously medieval and late. I saw no Scriptural basis. I decided that if the rest of Catholicism was consistent, this doctrine must fit the system, even if I didn’t understand it. So I decided to move forward and accept it as an act of the will.
The Catechism of the Catholic Church teaches this about the Treasury of Merit:
1476We also call these spiritual goods of the communion of saints the Church’s treasury, which is “not the sum total of the material goods which have accumulated during the course of the centuries. On the contrary the ‘treasury of the Church’ is the infinite value, which can never be exhausted, which Christ’s merits have before God. They were offered so that the whole of mankind could be set free from sin and attain communion with the Father. In Christ, the Redeemer himself, the satisfactions and merits of his Redemption exist and find their efficacy.”
1477“This treasury includes as well the prayers and good works of the Blessed Virgin Mary. They are truly immense, unfathomable, and even pristine in their value before God. In the treasury, too, are the prayers and good works of all the saints, all those who have followed in the footsteps of Christ the Lord and by his grace have made their lives holy and carried out the mission in the unity of the Mystical Body.”
After I made plans to be received into the Church, I was reading in the New Testament and crossed these words that I had read and heard hundreds of times:
Matthew 6:19-20 ‘Do not lay up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal.’
The word “treasures” jumped off the page. Christ is teaching that we can indeed store up “treasure in heaven.” Everytime we do something good for God, we “lay up treasure in Heaven.” And thus there is truly a treasury of good deeds in Heaven.
And if we are full of charity in Heaven, then we would be willing to share this treasury with all, even our brethren not yet in Heaven. And thus we find that the gracious acts of Christ and all the Saints are indeed laid up in Heaven and can be shared.
The doctrine of the indulgences flows from this understanding. According to the Catechism of the Catholic Church:
1471“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.”
An indulgence is therefore a sharing in those treasures “laid up in Heaven”.
It should be stated that the eternal guilt of a sinner is propitiated by the death of Christ alone. The Catholic Church does not teach that indulgences can get you out of Hell or save you. But the progressive sanctification of a Christian is accomplished by cooperation of the Christian with Christ in union with the whole Church. Indulgences do not affect whether we are saved, but once in a state of grace, the graces received through indulgences do assist us as we journey in holiness and Christian perfection.
Summa Catechetica, "Neque enim quaero intelligere ut credam, sed credo ut intelligam." – St Anselm, "Let your religion be less of a theory, and more of a love affair." -G.K. Chesterton, "I want a laity, not arrogant, not rash in speech, not disputatious, but men and women who know their religion, who enter into it, who know just where they stand, who know what they hold and what they do not, and who know their creed so well that they can give an account of it."- Bl John Henry Newman, Cong. Orat., "The harm that comes to souls from the lack of reading holy books makes me shudder . . . What power spiritual reading has to lead to a change of course, and to make even worldly people enter into the way of perfection." –St. Padre Pio, "Screens may grab our attention, but books change our lives!" – Word on Fire, "Reading has made many saints!" -St Josemaría Escrivá, "Do you pray? You speak to the Bridegroom. Do you read? He speaks to you." —St. Jerome, from his Letter 22 to Eustochium, "Encounter, not confrontation; attraction, not promotion; dialogue, not debate." -cf Pope Francis, "Without good books and spiritual reading, it will be morally impossible to save our souls." —St. Alphonsus Liguori, "God here speaks to souls through…good books“ – St Teresa of Avila, Interior Castle, "You will not see anyone who is really striving after his advancement who is not given to spiritual reading. And as to him who neglects it, the fact will soon be observed by his progress.” -St Athanasius, "To convert someone, go and take them by the hand and guide them." -St Thomas Aquinas, OP. 1 saint ruins ALL the cynicism in Hell & on Earth. “When we pray we talk to God; when we read God talks to us…All spiritual growth comes from reading and reflection.” -St Isidore of Seville, “Also in some meditations today I earnestly asked our Lord to watch over my compositions that they might do me no harm through the enmity or imprudence of any man or my own; that He would have them as His own and employ or not employ them as He should see fit. And this I believe is heard.” -GM Hopkins, SJ, "Only God knows the good that can come about by reading one good Catholic book." — St. John Bosco, "Why don't you try explaining it to them?" – cf St Peter Canisius, SJ, Doctor of the Church, Doctor of the Catechism, "Already I was coming to appreciate that often apologetics consists of offering theological eye glasses of varying prescriptions to an inquirer. Only one prescription will give him clear sight; all the others will give him at best indistinct sight. What you want him to see—some particular truth of the Faith—will remain fuzzy to him until you come across theological eye glasses that precisely compensate for his particular defect of vision." -Karl Keating, "The more perfectly we know God, the more perfectly we love Him." -St Thomas Aquinas, OP, ST, I-II,67,6 ad 3, “But always when I was without a book, my soul would at once become disturbed, and my thoughts wandered." —St. Teresa of Avila, "Let those who think I have said too little and those who think I have said too much, forgive me; and let those who think I have said just enough thank God with me." –St. Augustine, "Without good books and spiritual reading, it will be morally impossible to save our souls." —St. Alphonsus Liguori "Never read books you aren't sure about. . . even supposing that these bad books are very well written from a literary point of view. Let me ask you this: Would you drink something you knew was poisoned just because it was offered to you in a golden cup?" -St. John Bosco " To teach in order to lead others to faith is the task of every preacher and of each believer." —St. Thomas Aquinas, OP. "Prayer purifies us, reading instructs us. Both are good when both are possible. Otherwise, prayer is better than reading." –St. Isidore of Seville “The aid of spiritual books is for you a necessity.… You, who are in the midst of battle, must protect yourself with the buckler of holy thoughts drawn from good books.” -St. John Chrysostom