Indulgence, in Roman Catholic practice, the full or partial remission before God of temporal punishment for sins that have been forgiven.放縱自己，在羅馬天主教的實踐中，全部或部分減免上帝面前的顳處罰罪孽已原諒。 It is granted by ecclesiastical authority and is considered to be a special form of intercession made by the whole church through its liturgy and prayers for the reconciliation of one of its members, living or dead.這是理所當然的是由教會的權威和被認為是一種特殊形式的干涉，由全教會通過它的禮拜儀式和祈禱，為和解委員會的成員之一，活的或死的。
In the early Christian church, severe penitential observances were imposed by the local priest or bishop on all who had been guilty of serious sins.在早期的基督教教堂，嚴重penitential紀念活動被強加的，由當地神父或主教，對所有的人已經犯了嚴重的罪過。 It was believed that sins must be atoned for, at least in part, by the sinner in this world rather than in the next.據認為，捷聯慣導系統必須有血氣的，至少有一部分是由罪人在這個世界上，而不是在未來。 Works of atonement consisted of fasts, pilgrimages, floggings, and other penances of greater or less severity imposed for a specified period of time.作品的構成贖罪的齋戒，朝拜，板，以及其他penances較大或較嚴重施加規定的時限內完成。 Gradually, church authorities substituted lesser works of devotion (such as prayers or almsgiving), accompanied by indulgences equivalent to the corresponding periods of more severe penance.漸漸地，教會當局取代較小的作品奉獻（如祈禱或救濟） ，伴隨著indulgences相當於相應時期更為嚴峻懺悔。
It was not until the 12th century that theological reflection focused on indulgences.只是到了12世紀，即神學思考的重點indulgences 。 At first there was some opposition to the practice, but toward the end of the 12th century the attitude of theologians gradually became more favorable.起初有一些反對這項做法，但對年底的12世紀的態度，神學家，逐漸成為更有利的。 At the same time, the granting of indulgences became increasingly a prerogative of the pope.在同一時間內，給予indulgences成為越來越多的特權教宗。
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The Roman Catholic church still grants indulgences, but the practice has been simplified since 1967.羅馬天主教會仍贈款indulgences ，但這種做法已被簡化自1967年以來。 At that time reforms were introduced limiting the occasions for obtaining indulgences and dropping the time equivalents.當時改革實施限制場合，以獲取indulgences投下的時間當量。
Indulgences are the means by which the Roman Church claims to give remission before God of the temporal punishment due to sins, whose guilt has already been forgiven. indulgences是手段，使羅馬教會的債權給予減免上帝面前的顳處罰，由於捷聯慣導系統，其罪責已經原諒。 The theology of this idea developed slowly in the Western church and from the sixteenth century in Roman Catholicism; it has often been the case that practice went ahead of the theory.神學的這一思想發展緩慢，在西方教會，並從十六世紀在羅馬天主教，它經常被人如此說，實踐先行前往的理論。 Further, the granting of indulgences has sometimes been the occasion of abuse and controversy, eg, the famous controversy between Martin Luther and JJ Tetzel in 1517 in Germany at the beginning of the Protestant Reformation.此外，給予indulgences有時被值此虐待和爭議，例如，著名的爭議與馬丁路德和泰澤爾的JJ在1517份，在德國在一開始的新教改革。
Basic to the theology of indulgences is the distinction between eternal and temporal punishment due to sins.基本神學indulgences是區分永恆和顳處罰因罪孽。 Roman Catholics believe that in absolution, given by the priest following repentance, the repentant sinner receives the remission of sins and removal of eternal punishment by God, for the sake of Jesus Christ.羅馬天主教徒相信，在赦免，由神父以下悔過書，悔過的罪人得到緩解的罪孽和免職的永恆的懲罰，被上帝為耶穌基督。 The matter of temporal punishment of sins remains, however, and this can only be removed by penitential acts and effort.此事顳處罰的罪孽仍然存在，但是，這只能是拆除penitential行為和努力。 It is here that indulgences are believed to function, in that the church (via the pope or a bishop) grants indulgences to cover all or part of the temporal punishment of sins.正是在這裡， indulgences ，相信功能，在這教會（經教皇或主教）贈款indulgences支付全部或部分的顳處罰的罪孽。 In the case of an indulgence granted to a soul in purgatory the effect is to guarantee for that soul the intercession of the saints.在案件的一個放縱批給一個民族的靈魂，在煉獄的影響，是為了保證這一靈魂干涉的聖徒。
By what power does the church grant such indulgences?由什麼力量來教會給予該類indulgences ？ There is believed to exist a treasury of merits (those of Christ, the saints, and martyrs) available to the church in and through the communion of saints.有被認為是存在國庫的優點（這些基督，聖人和烈士）提供給教會，並通過共融的聖人。 The pope may make use of this merit and apply it via indulgences to Christian people in order to remit their temporal punishment.教宗可能利用這個優點，並運用它途經indulgences以基督教人民，以自己的職權顳處罰。 Since the Second Vatican Council the Roman Church has made efforts to revise and improve this whole system.自從梵蒂岡第二屆大公會議，羅馬教會作出了努力，以修訂和完善，這整個系統。
P Toon
p香椿
(Elwell
Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography
參考書目
J. Neuner and J.
Dupuis, eds., The Christian Faith in the Doctrinal Documents of the Catholic
Church; P. Schaff, Creeds of Christendom, II, 205-9, 220, 433, 549. j.
neuner及J杜普伊斯合編，基督教的信仰在教義證件的天主教教堂;頁schaff ，信仰的基督教，二， 205-9 ， 220 ， 433 ， 549
。
The word indulgence (Latin indulgentia, from indulgeo, to be kind or tender) originally meant kindness or favor; in post-classic Latin it came to mean the remission of a tax or debt.字放縱（拉丁語indulgentia ，從indulgeo ，以實物或招標）本意善良或主張，在後古典拉丁語它來指減免稅或有債務。 In Roman law and in the Vulgate of the Old Testament (Isaiah 61:1) it was used to express release from captivity or punishment.在羅馬法，並在vulgate的舊約（以賽亞書61:1 ） ，它是用於快速釋放關押或處罰。 In theological language also the word is sometimes employed in its primary sense to signify the kindness and mercy of God.在神學語言也一詞有時是受聘於它的主要意義，以顯示仁慈和憐憫的上帝。 But in the special sense in which it is here considered, an indulgence is a remission of the temporal punishment due to sin, the guilt of which has been forgiven.但在特殊的意義，這正是在這裡考慮的，一個放縱減刑，顳處罰因罪過，有罪的，其中已被原諒。 Among the equivalent terms used in antiquity were pax, remissio, donatio, condonatio.其中相當於使用的術語在古代人以上成行， remissio ， donatio ， condonatio 。
WHAT AN INDULGENCE IS NOT什麼是放縱自己，是不是
To facilitate explanation, it may be well to state what an indulgence is not.為方便解釋，但它可能是良好狀態是什麼，放縱自己，是不是。 It is not a permission to commit sin, nor a pardon of future sin; neither could be granted by any power.它不是一個允許犯下罪惡，也不是一個赦免的未來單;既不可以授予任何權力。 It is not the forgiveness of the guilt of sin; it supposes that the sin has already been forgiven.這不是寬恕的人有罪，罪的，它是支撐該單已被原諒。 It is not an exemption from any law or duty, and much less from the obligation consequent on certain kinds of sin, eg, restitution; on the contrary, it means a more complete payment of the debt which the sinner owes to God.這是不是一種免受任何法律或值班，少得多，從義務相應對某些種罪過，如恢復原狀;正好相反，它意味著一個更完整的支付債務，其中欠罪人向上帝。 It does not confer immunity from temptation or remove the possibility of subsequent lapses into sin.它並不賦予豁免權的誘惑，或刪除的可能性，隨後失誤成單。 Least of all is an indulgence the purchase of a pardon which secures the buyer's salvation or releases the soul of another from Purgatory.最少的是一個放縱自己購買的赦免，這保證了買方的救贖或新聞稿的靈魂，另一名來自煉獄。 The absurdity of such notions must be obvious to any one who forms a correct idea of what the Catholic Church really teaches on this subject.荒謬的這種觀念必須有目共睹，任何人，形成了一個正確的理念是什麼，天主教會真的教這個題目。
WHAT AN INDULGENCE IS什麼是放縱
An indulgence is the extra-sacramental remission of the temporal punishment due, in God's justice, to sin that has been forgiven, which remission is granted by the Church in the exercise of the power of the keys, through the application of the superabundant merits of Christ and of the saints, and for some just and reasonable motive.一個放縱自己，是不平凡聖減免顳處罰適當，在上帝的公義，以單已被原諒的，這是緩解授予由教會在行使權力的鑰匙，通過應用的超富足的優點耶穌和聖徒，並為一些公正和合理的動機。 Regarding this definition, the following points are to be noted:對於這個定義，以下幾點是必須指出的：
In the Sacrament of Baptism not only is the guilt of sin remitted, but also all the penalties attached to sin.在聖事的洗禮，不僅是有罪的單匯款，而且所有的刑罰附單。 In the Sacrament of Penance the guilt of sin is removed, and with it the eternal punishment due to mortal sin; but there still remains the temporal punishment required by Divine justice, and this requirement must be fulfilled either in the present life or in the world to come, ie, in Purgatory.在聖懺悔有罪，罪的，是拆除，而與永恆的處罰，由於致命的罪過，但仍有顳處罰規定，以神公義，而這項規定，必須要完成無論是在現在的生活，還是在世界來，即在煉獄。 An indulgence offers the penitent sinner the means of discharging this debt during his life on earth.一個放縱提供了懺悔的罪人手段履行債務期間，他的地球上的生命。
Some writs of indulgence--none of them, however, issued by any pope or council (Pesch, Tr. Dogm., VII, 196, no. 464)--contain the expression, "indulgentia a culpa et a poena", ie release from guilt and from punishment; and this has occasioned considerable misunderstanding (cf. Lea, "History" etc. III, 54 sqq.).一些令狀的放縱-他們之中沒有人，但是，所發出的任何教皇或理事會（ p esch，的T R。 d ogm，第七， 1 96，沒有4 64） -含有表達，" i n dulgentia一締約過失責任等一p o ena"，即釋放罪惡感和刑事處罰;這的情況，相當多的誤會（參見lea ， "史"等三， 54 sqq ） 。 The real meaning of the formula is that, indulgences presupposing the Sacrament of Penance, the penitent, after receiving sacramental absolution from the guilt of sin, is afterwards freed from the temporal penalty by the indulgence (Bellarmine, "De Indulg"., I, 7).真正意義的公式是， indulgences假定聖事的懺悔，懺悔後，接受聖赦免從有罪，罪的，是事後擺脫顳罰款由放縱（ bellarmine ， "德indulg " ，我， 7 ） 。 In other words, sin is fully pardoned, ie its effects entirely obliterated, only when complete reparation, and consequently release from penalty as well as from guilt, has been made.這就是說，單是全面赦免，即其效果完全抹殺，只有當完全賠償，並因此釋放的刑罰，以及從內疚，已經取得進展。 Hence Clement V (1305-1314) condemned the practice of those purveyors of indulgences who pretended to absolve" a culpa et a poena" (Clement, I. v, tit. 9, c. ii); the Council of Constance (1418) revoked (Sess. XLII, n. 14) all indulgences containing the said formula; Benedict XIV (1740-1758) treats them as spurious indulgences granted in this form, which he ascribes to the illicit practices of the "quaestores" or purveyors (De Syn. dioeces., VIII, viii. 7).因此克萊門特五（ 1305年至1314年）譴責這種做法對那些傳播者的indulgences那些假裝為開脫"過失等一poena " （克萊門特，一，五，山雀9 ，長二） ;安理會的人Constance （ 1418 ）撤銷（ sess.四十二， 12月14日）所有indulgences載說，公式;篤十四（ 1740年至1758年）對待他們，因為雜散indulgences給予這種形式，即他賦予非法的做法" quaestores "或傳播者（德順。 dioeces ，八，八，七） 。
The satisfaction, usually called the "penance", imposed by the confessor when he gives absolution is an integral part of the Sacrament of Penance; an indulgence is extra-sacramental; it presupposes the effects obtained by confession, contrition, and sacramental satisfaction.滿意的，通常被稱為"懺悔" ，所懺悔的時候，他給赦免是國家不可分割的一部分聖事的懺悔;放縱課外聖事，它預示著效果，得到口供， contrition ，和聖事的滿意度。 It differs also from the penitential works undertaken of his own accord by the repentant sinner -- prayer, fasting, alms-giving -- in that these are personal and get their value from the merit of him who performs them, whereas an indulgence places at the penitent's disposal the merits of Christ and of the saints, which form the "Treasury" of the Church.它不同於也從penitential工程所感動，主動表示由懺悔的罪人-祈禱，齋戒，施捨給惠-在這方面，這些都是個人的，得到他們的價值的優點，他的表現，而放縱名額該懺悔的處置的優點是耶穌和聖徒，形成了"國庫"的教會。
An indulgence is valid both in the tribunal of the Church and in the tribunal of God.一個放縱自己，是有效的，無論是在法庭的教會，以及在法庭的上帝。 This means that it not only releases the penitent from his indebtedness to the Church or from the obligation of performing canonical penance, but also from the temporal punishment which he has incurred in the sight of God and which, without the indulgence, he would have to undergo in order to satisfy Divine justice.這就是說，它不僅可以釋放懺悔，從他的負債送到教堂，還是從義務的履行典型懺悔，但也從顳處罰他招致神看，它與無放縱自己，他將不得不接受，以滿足神的公義。 This, however, does not imply that the Church pretends to set aside the claim of God's justice or that she allows the sinner to repudiate his debt.不過，這並不意味著教會假裝預留聲稱上帝的公義，她讓罪人推翻他的債務。 As St. Thomas says (Suppl., xxv. a. 1 ad 2um), "He who gains indulgences is not thereby released outright from what he owes as penalty, but is provided with the means of paying it."正如聖托馬斯說（補編，二十五。甲一專案2um ） ， "誰收益indulgences不會因此而釋放買斷，從他欠由於刑罰，但提供的手段來支付它" 。 The Church therefore neither leaves the penitent helplessly in debt nor acquits him of all further accounting; she enables him to meet his obligations.教會，因此既不離開懺悔無奈的債務，也沒有acquits對他的所有進一步的會計，她讓他滿足他的義務。
In granting an indulgence, the grantor (pope or bishop) does not offer his personal merits in lieu of what God demands from the sinner.在簽發放縱，保人（教皇或主教） ，並沒有提供他的個人優點，在代替神的要求，從罪人。 He acts in his official capacity as having jurisdiction in the Church, from whose spiritual treasury he draws the means wherewith payment is to be made.他的行為在他的官方身份，作為具有管轄權在教會裡，從他們的精神國庫他提請手段裡金是了。 The Church herself is not the absolute owner, but simply the administratrix, of the superabundant merits which that treasury contains.教會本身不是絕對的主人，只是administratrix ，該超富足的優點，其中即包含了國庫。 In applying them, she keeps in view both the design of God's mercy and the demands of God's justice.在運用它們，她一直在兩種觀點的設計上帝的憐憫，並要求上帝的公義。 She therefore determines the amount of each concession, as well as the conditions which the penitent must fulfill if he would gain the indulgence.因此，她決定數額的每一個讓步，以及為條件，而懺悔者必須履行，如果他能夠得到放縱。
VARIOUS KINDS OF INDULGENCES各種indulgences
An indulgence that may be gained in any part of the world is universal, while one that can be gained only in a specified place (Rome, Jerusalem, etc.) is local.一個放縱自己可能獲得的任何部分，世界是普遍的，而一個能夠獲得只有在一個指定的地點（羅馬，耶路撒冷等） ，是本地個案。 A further distinction is that between perpetual indulgences,which may be gained at any time, and temporary,which are available on certain days only, or within certain periods.進一步區分是永恆之間indulgences ，這可能贏取在任何時候，暫時的，是適用於某些特定的日子，或在某些時期。 Real indulgences are attached to the use of certain objects (crucifix, rosary, medal); personal are those which do not require the use of any such material thing, or which are granted only to a certain class of individuals, eg members of an order or confraternity.真正indulgences附設使用某些物體（十字架，念珠，獎牌） ，個人是那些不需要使用任何此類物質的東西，或者是只給予一定階級的個人，如成員的命令或幫會。 The most important distinction, however, is that between plenary indulgences and partial.最重要的區別，但問題在於，全體會議之間indulgences和局部的調整。 By a plenary indulgence is meant the remission of the entire temporal punishment due to sin so that no further expiation is required in Purgatory.一中全會，放縱自己，是指減免整個顳處罰由於單，所以沒有進一步的犯罪被害人，是需要在煉獄。 A partial indulgence commutes only a certain portion of the penalty; and this portion is determined in accordance with the penitential discipline of the early Church.局部放縱自己的通勤只有某部分的罰款;這一部分是確定的，按照該penitential紀律的初期教會。 To say that an indulgence of so many days or years is granted means that it cancels an amount of purgatorial punishment equivalent to that which would have been remitted, in the sight of God, by the performance of so many days or years of the ancient canonical penance.說是一個放縱自己的這麼多天或數年，是理所當然意味著它取消了一筆purgatorial處罰等於說，這將被免去，在神看，所取得的成績這麼多天或數年的古代典型懺悔。 Here, evidently, the reckoning makes no claim to absolute exactness; it has only a relative value.在這裡，很顯然，自以為沒有聲稱絕對精確，它只是一個相對值。
God alone knows what penalty remains to be paid and what its precise amount is in severity and duration.只有上帝知道什麼是懲罰，仍然要付出什麼，其確切數額，是在嚴重程度和持續時間。 Finally, some indulgences are granted in behalf of the living only, while others may be applied in behalf of the souls departed.最後，一些indulgences是理所當然的，在代表居住只，而其他可以適用於代表的靈魂離開了。 It should be noted, however, that the application has not the same significance in both cases.但應該看到，不過，政府提出的申請已不一樣的意義，在這兩種情況下。 The Church in granting an indulgence to the living exercises her jurisdiction; over the dead she has no jurisdiction and therefore makes the indulgence available for them by way of suffrage (per modum suffragii), ie she petitions God to accept these works of satisfaction and in consideration thereof to mitigate or shorten the sufferings of the souls in Purgatory.教會在簽發放縱自己，以居住練習她的管轄範圍;以上死亡，她沒有管轄權，並因此使得放縱為他們提供的方式，普選（每modum suffragii ） ，即她的請願上帝接受這些作品的滿意度和在的審議，以減輕或縮短痛苦的靈魂在煉獄。
WHO CAN GRANT INDULGENCES誰可以給予indulgences
The distribution of the merits contained in the treasury of the Church is an exercise of authority (potestas iurisdictionis), not of the power conferred by Holy orders (potestas ordinis).分配的優點，載於國庫的教會是一個行使權力（工作能力iurisdictionis ） ，而不是權力所賦予的神聖的命令（工作能力ordinis ） 。 Hence the pope, as supreme head of the Church on earth, can grant all kinds of indulgences to any and all of the faithful; and he alone can grant plenary indulgences.因此教宗，作為最高元首的教會在地球上，可以給予所有種indulgences任何和全部的忠誠和他能夠給予全體會議indulgences 。 The power of the bishop, previously unrestricted, was limited by Innocent III (1215) to the granting of one year's indulgence at the dedication of a church and of forty days on other occasions.權力的主教，以前無限制的，是有限的，由無辜的第三期（ 1215年） ，以給予一年的放縱自己，在奉獻的一所教堂，並在40天時間，對其他場合。 Leo XIII (Rescript of 4 July. 1899) authorized the archbishops of South America to grant eighty days (Acta S. Sedis, XXXI, 758).利奧十三世（ rescript 7月4日。 1899年）授權大主教南美洲給予80天（委員會第sedis ，三十一， 758 ） 。 Pius X (28 August, 1903) allowed cardinals in their titular churches and dioceses to grant 200 days; archbishops, 100; bishops, 50.比約× （ 03年8月28日） ，讓樞機主教在他們名義上的教會和教區給予200天;大主教，滿分100分;主教， 50 。 These indulgences are not applicable to the souls departed.這些indulgences並不適用於亡靈，駛離現場。 They can be gained by persons not belonging to the diocese, but temporarily within its limits; and by the subjects of the granting bishop, whether these are within the diocese or outside--except when the indulgence is local.他們可以得到人，不屬於該教區的，但暫時在其限度，並通過該科目的，給予主教，這些是否符合教區或境外-除了當放縱地方。 Priests, vicars general, abbots, and generals of religious orders cannot grant indulgences unless specially authorized to do so.牧師， vicars一般，方丈都很，將領和宗教界人士，可以不給予indulgences除非特別授權這樣做。 On the other hand, the pope can empower a cleric who is not a priest to give an indulgence (St. Thomas, "Quodlib.", II, q. viii, a. 16).在另一方面，教宗可以授權一個教士的人是不是一個牧師給一個放縱（聖托馬斯， " quodlib "第一，二，問：八，甲16 ） 。
DISPOSITIONS NECESSARY TO GAIN AN INDULGENCE處分權，要獲得一個放縱
The mere fact that the Church proclaims an indulgence does not imply that it can be gained without effort on the part of the faithful.僅僅是一個事實，即教會宣告一個放縱並不意味著它可以取得的努力，對部分信徒。 From what has been said above, it is clear that the recipient must be free from the guilt of mortal sin.從已表示，上述情況，可以明顯看出，受援國必須不受任何有罪的凡人單。 Furthermore, for plenary indulgences, confession and Communion are usually required, while for partial indulgences, though confession is not obligatory, the formula corde saltem contrito, ie "at least with a contrite heart", is the customary prescription.此外，對於中全會indulgences ，懺悔與共融通常所需，而對於部分indulgences ，雖然招供，是不是強制性的，該公式corde saltem contrito ，即"至少有一個contrite心" ，是習慣性的藥方。 Regarding the question discussed by theologians whether a person in mortal sin can gain an indulgence for the dead, see PURGATORY.記者就此問題進行討論，由神學家一個人是否在致命的罪過可以得到一種放縱自己，為死了，見煉獄。 It is also necessary to have the intention, at least habitual, of gaining the indulgence.它，還必須有用意，至少有慣性，贏得放縱。 Finally, from the nature of the case, it is obvious that one must perform the good works -- prayers, alms deeds, visits to a church, etc. -- which are prescribed in the granting of an indulgence.最後，從案件的性質，顯然是一個必須履行好的作品-祈禱，施捨的事蹟，參觀一所教堂，等等-這是明在批出一種放縱。 For details see "Raccolta".詳情請參閱" raccolta " 。
AUTHORITATIVE TEACHING OF THE CHURCH權威教學的教會
The Council of Constance condemned among the errors of Wyclif the proposition: "It is foolish to believe in the indulgences granted by the pope and the bishops" (Sess. VIII, 4 May, 1415; see Denzinger-Bannwart, "Enchiridion", 622).安理會的人Constance譴責之間的誤差wyclif命題： "這是愚蠢到相信，在indulgences授予教皇和主教" （ sess.八， 1415年5月4日，見登青格- bannwart ， " enchiridion " ， 622 ） 。 In the Bull "Exsurge Domine", 15 June, 1520, Leo X condemned Luther's assertions that "Indulgences are pious frauds of the faithful"; and that "Indulgences do not avail those who really gain them for the remission of the penalty due to actual sin in the sight of God's justice" (Enchiridion, 75S, 759), The Council of Trent (Sess, XXV, 3-4, Dec., 1563) declared: "Since the power of granting indulgences has been given to the Church by Christ, and since the Church from the earliest times has made use of this Divinely given power, the holy synod teaches and ordains that the use of indulgences, as most salutary to Christians and as approved by the authority of the councils, shall be retained in the Church; and it further pronounces anathema against those who either declare that indulgences are useless or deny that the Church has the power to grant them (Enchridion, 989). It is therefore of faith (de fide)在牛市" ， exsurge主" ， 1520年6月15日，古巨基x譴責路德的說法， " indulgences都是虔誠騙取信徒們" ，並認為" indulgences不不得要領，那些真正得到他們提供的減免刑罰，是由於實際單在看到上帝的公義" （ enchiridion ， 75s ， 759 ）中，安理會的遄達（ sess ，二十五， 3-4月， 1563年）中宣稱： "由於電力給予indulgences已考慮入教基督，並自教會從最早的時候已經利用了這一神聖的權力賦予，神聖的主教教，並ordains認為使用indulgences ，由於大部分有益的，以基督信徒和經權威的議會，應予以保留教會和它進一步判決詛咒對付那些要么宣布indulgences都是枉然，或否認該教會有權力向他們發放（ enchridion ， 989 ） 。因此，這是信仰（德正當）
that the Church has received from Christ the power to grant indulgences, and that the use of indulgences is salutary for the faithful.該教堂已收到來自基督有權准許indulgences ，並認為使用indulgences是有益的，為教友們。
BASIS OF THE DOCTRINE根據該學說
An essential element in indulgences is the application to one person of the satisfaction performed by others.中不可或缺的一環indulgences是應用到一個人的滿意度演出等。 This transfer is based on three things: the Communion of Saints, the principle of vicarious satisfaction, and the Treasury of the Church.這次移交是根據三件事：共融的聖人，原則替代滿意，而庫房的教會。
(1) The Communion of Saints （ 1 ）共融的聖人
"We being many, are one body in Christ, and every one members one of another" (Romans 12:5). "我們這許多人，是一個人在基督裡，每一個成員之一，另一個" （羅馬書12時05分） 。 As each organ shares in the life of the whole body, so does each of the faithful profit by the prayers and good works of all the rest-a benefit which accrues, in the first instance, to those who are in the state of grace, but also, though less fully, to the sinful members.由於每個器官股份於現實生活中的整個身體，那麼每一個忠實的利潤由祈禱和優秀作品的其餘所有-一個好處，它的積累，在初審階段時，對於那些在該國的恩典，而且，儘管不那麼充分，到罪孽深重的成員。
(2) The Principle of Vicarious Satisfaction （ 2 ）的原則替代滿意
Each good action of the just man possesses a double value: that of merit and that of satisfaction, or expiation.每一個良好的行動剛剛男子具有雙重價值：用人唯才認為滿意的，或者被害人。 Merit is personal, and therefore it cannot be transferred; but satisfaction can be applied to others, as St. Paul writes to the Colossians (i, 24) of his own works: "Who now rejoice in my sufferings for you, and fill up those things that are wanting of the sufferings of Christ, in my flesh, for his body, which is the Church," (See SATISFACTION.)好處是個人的，因此，它不能轉;滿意，但可以適用於其他國家，正如聖保羅寫信給歌羅西書（一， 24 ）他自己的著作： "現在一件可喜可賀，在我的痛苦，你，並填補那些東西，現正通緝的痛苦的基督，在我的肉身，他的身體，這是教會的" （見滿意度） 。
(3) The Treasury of the Church （ 3 ）國庫的教會
Christ, as St. John declares in his First Epistle (ii, 2), "is the propitiation for our sins: and not for ours only, but also for those of the whole world."基督，作為聖約翰申明，在他的第一書信（二， 2 ） ， "是propitiation ，為我們的罪：不要為我們的唯一，而且還為那些符合整個世界的" 。 Since the satisfaction of Christ is infinite, it constitutes an inexhaustible fund which is more than sufficient to cover the indebtedness contracted by sin, Besides, there are the satisfactory works of the Blessed Virgin Mary undiminished by any penalty due to sin, and the virtues, penances, and sufferings of the saints vastly exceeding any temporal punishment which these servants of God might have incurred.自從滿意的基督是無限的，它構成了取之不盡，用之不竭的基金，這是綽綽有餘，以支付負債收縮單，此外，有滿意的作品之聖母瑪利亞不受減損的任何刑罰，由於單仲偕，和美德， penances與痛苦的聖人大大超過任何顳處罰這些公務員的上帝可能招致的。 These are added to the treasury of the Church as a secondary deposit, not independent of, but rather acquired through, the merits of Christ.這些被添加到庫的教堂作為次要存款，而不是獨立的，而是後天通過，應該是利基督。 The development of this doctrine in explicit form was the work of the great Schoolmen, notably Alexander of Hales (Summa, IV, Q. xxiii, m. 3, n. 6), Albertus Magnus (In IV Sent., dist. xx, art. 16), and St. Thomas (In IV Sent., dist. xx, q. i, art. 3, sol. 1).發展這一學說明確形式，是工作的偉大schoolmen ，尤其是亞歷山大的hales （總結，四，問：二十三，米3 ， 12月31日6 ） ， ： Albertus馬格納斯（四發送，區xx號第16條） ，以及聖托馬斯（四發送，區XX條，問：我的第3條，溶膠1款） 。 As Aquinas declares (Quodlib., II, q. vii, art. 16): "All the saints intended that whatever they did or suffered for God's sake should be profitable not only to themselves but to the whole Church."正如阿奎那宣稱（ quodlib. ，二，問：第七章，第16條）說： "所有的聖人原意是什麼，他們還是受到上帝的，為了要賺錢，不僅給自己，而是整個教會" 。 And he further points out (Contra Gent., III, 158) that what one endures for another being a work of love, is more acceptable as satisfaction in God's sight than what one suffers on one's own account, since this is a matter of necessity.他進一步指出， （根特矛盾，三， 158 ）表示，一個人下去又是一個工作的熱愛，更可以接受的，因為滿意妝飾比一個患有一個自己的帳戶，因為這件事情的必要性。 The existence of an infinite treasury of merits in the Church is dogmatically set forth in the Bull "Unigenitus", published by Clement VI, 27 Jan., 1343, and later inserted in the "Corpus Juris" (Extrav. Com., lib. V, tit. ix. c. ii): "Upon the altar of the Cross", says the pope, "Christ shed of His blood not merely a drop, though this would have sufficed, by reason of the union with the Word, to redeem the whole human race, but a copious torrent. . . thereby laying up an infinite treasure for mankind. This treasure He neither wrapped up in a napkin nor hid in a field, but entrusted to Blessed Peter, the key-bearer, and his successors, that they might, for just and reasonable causes, distribute it to the faithful in full or in partial remission of the temporal punishment due to sin."存在著無窮的寶庫，值得在教會是教條主義地闡述牛市" unigenitus " ，出版克萊門特六， 1343年1月27日，後來又加進了"法典" （ extrav.組件，鋰離子電池。五，山雀第九。丙二）說： "當祭壇十字架" ，說，教宗， "基督棚他的血不僅是一個下降，雖然這將有足夠，因工會同一句話，贖回全人類的，但衡量急流… … 。從而奠定了一個無限的寶藏，為人類，這珍惜，他既不是包裹在一個餐巾也躲進了現場，但委託給有福了彼得，關鍵旗手，並他的繼任者，他們可能，為公正，合理的原因，分給信徒全部或部分緩解的顳處罰由於單" 。 Hence the condemnation by Leo X of Luther's assertion that "the treasures of the Church from which the pope grants indulgences are not the merits of Christ and the saints" (Enchiridion, 757).因此譴責利奧第十路德的論斷，即"寶藏的教會從哪個教宗贈款indulgences沒有的優點，基督與聖徒" （ enchiridion ， 757 ） 。 For the same reason, Pius VI (1794) branded as false, temerarious, and injurious to the merits of Christ and the saints, the error of the synod of Pistoia that the treasury of the Church was an invention of scholastic subtlety (Enchiridion, 1541).出於同樣的原因，比約六（ 1794 ）品牌為虛假， temerarious ，損害的優點，耶穌和聖徒，誤差主教的皮斯托亞說，財政部的教會是一個發明，在學術上的微妙（ enchiridion ， 1541 ） 。 According to Catholic doctrine, therefore, the source of indulgences is constituted by the merits of Christ and the saints.根據天主教教義，因此，來源indulgences是由優點和基督聖徒。 This treasury is left to the keeping, not of the individual Christian, but of the Church.這個庫房是留下來飼養，而不是個人基督徒，但在教會。 Consequently, to make it available for the faithful, there is required an exercise of authority, which alone can determine in what way, on what terms, and to what extent, indulgences may be granted.因此，為了使供信徒們，有需要的是一種行使權力，只有這樣才能決定以何種方式，按什麼條件，以及在何種程度上， indulgences可能是理所當然的。
THE POWER TO GRANT INDULGENCES有權准許indulgences
Once it is admitted that Christ left the Church the power to forgive sins (see PENANCE), the power of granting indulgences is logically inferred.一旦它承認基督離開教會的權力寬恕罪孽（見懺悔） ，權力的授予indulgences是邏輯推斷。 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.自聖赦罪的延伸，無論對認罪，並永恆的懲罰，這顯然是隨教會也可以免費懺悔，從較輕或顳罰款。 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 shaft loose on earth, it shall be loosed also in heaven."這便更加清晰，然而，當我們考慮振幅的權力授予彼得（馬太16時19分）說： "我會分給你鑰匙的天國，並不管你綁定後，地球上的，應加以約束也是在天上：不管你軸鬆動地球上的，應當予以鬆動，也升天" 。 (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. （參見馬太18時18分，而像權力賦予所有使徒）不設上限，是放置後，這種權力的喪失， "權力的鑰匙" ，因為它是所謂的，它必須，因此，延伸到任何和所有債券收縮單，其中包括罰款不得少於罪責。 When the Church, therefore, by an indulgence, remits this penalty, her action, according to the declaration of Christ, is ratified in heaven.當教會，因此，由一個放縱自己，職權這刑罰，她的行動，根據該宣言的基督，是批准了在天上。 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.這個權力，因為安理會的遄達申明，是行使從最早的時候，是表現出的聖保祿的話（ 2哥林多前書2:5-10 ） ，他在處理有關案件亂倫男子的科林斯。 The sinner had been excluded by St. Paul's order from the company of the faithful, but had truly repented.千古罪人已被排除在聖保羅的命令，從該公司的忠誠，但真正悔悟。 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 any thing, for your sakes have I done it in the person of Christ."因此，使徒保羅法官認為，以這樣的一個" ，這責備是不夠的，是考慮到很多" ，並補充說： "向誰，你有赦免任何事，我也為我所赦免，如果我有任何赦免的事，對你的不要弄成是我做的，它在人的基督" 。 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."聖保祿曾必將內疚，在腳鐐的禁教，他現在還公佈了懺悔，從這個處罰，由一個行使他的權力-"在人的基督" 。 Here we have all the essentials of an indulgence.在這裡，我們有一切必需品的一種放縱。
These essentials persist in the subsequent practice of the Church, though the accidental features vary according as new conditions arise.這些必需品堅持，在此後的實踐教會的，雖然偶然的特點而有所不同，作為新的情況出現。 During the persecutions, those Christians who had fallen away but desired to be restored to the communion of the Church often obtained from the martyrs a memorial (libellus pacis) to be presented to the bishop, that he, in consideration of the martyrs' sufferings, might admit the penitents to absolution, thereby releasing them from the punishment they had incurred.在迫害，這些基督徒的人，惟距離，但想要恢復到共融的教會往往是從烈士紀念館（ libellus pacis ） ，將提交給主教說，他在考慮到烈士疾苦可能承認penitents以赦免，從而將他們釋放，從懲罰，他們的費用。 Tertullian refers to this when he says (Ad martyres, c. i, PL, I, 621): "Which peace some, not having it in the Church, are accustomed to beg from the martyrs in prison; and therefore you should possess and cherish and preserve it in you that so you perchance may be able to grant it to others."戴爾都良指這個時候，他說（公元martyres ，長我，特等，一， 621 ）說： "其中一些和平，沒有它在教會裡，習慣於以乞求從烈士在監獄服刑;因此，你必須擁有和共同珍惜和維護它在你，所以你perchance或許能夠給予別人" 。 Additional light is thrown on this subject by the vigorous attack which the same Tertullian made after he had become a Montanist.增加輕，是扔就此事所嚴厲攻擊，即同一戴爾都良後，他已成為一個montanist 。 In the first part of his treatise "De pudicitia", he attacks the pope for his alleged laxity in admitting adulterers to penance and pardon, and flouts the peremptory edict of the "pontifex maximus episcopus episcoporum".在第一部分，他的論文"德pudicitia "時，他的攻擊教宗，指控他懈怠承認姦淫，以懺悔和寬恕，並藐視法令強制性的"日Bishop鮃episcopus episcoporum " 。 At the close he complains that the same power of remission is now allowed also to the martyrs, and urges that it should be enough for them to purge their own sins -- sufficiat martyri propria delicta purgasse". And, again, "How can the oil of thy little lamp suffice both for thee and me?" (c. xxii). It is sufficient to note that many of his arguments would apply with as much and as little force to the indulgences of later ages.結束時，他抱怨說，同功率的減免，現在也不允許向烈士，並敦促它應該足以讓他們清洗自己的罪孽-s ufficiatm artyrip ropriad elictap urgasse" ，並再次表示"如何能石油著你的小燈就夠都為你和我" （長二十二） 。它足以說明，他的許多論點，將適用與作為，多與少隊向indulgences後世。
During St. Cyprian's time (d. 258), the heretic Novatian claimed that none of the lapsi should be readmitted to the Church; others, like Felicissimus, held that such sinners should be received without any penance.在聖塞浦路斯的時間（四258 ） ，異教徒諾瓦蒂安聲稱，沒有一項lapsi應重新參加教會;他人一樣， felicissimus ，認為這樣的罪人，應該沒有收到任何懺悔。 Between these extremes, St. Cyprian holds the middle course, insisting that such penitents should be reconciled on the fulfillment of the proper conditions.介乎這兩種極端，聖塞浦路斯持中間路線，堅持這種penitents應調和就完成了適宜的條件。 On the one hand, he condemns the abuses connected with the libellus, in particular the custom of having it made out in blank by the martyrs and filled in by any one who needed it.在一方面，他譴責虐待與libellus ，尤其是習慣了，它開出空白，由烈士，並填寫由其中任何一個需要的人。 "To this you should diligently attend", he writes to the martyrs (Ep. xv), "that you designate by name those to whom you wish peace to be given." "這個你應該認真參加"時，他寫信給烈士（ ep. XV ）號決議" ，即你指定的名字，這些人你希望和平能夠給予" 。 On the other hand, he recognizes the value of these memorials: "Those who have received a libellus from the martyrs and with their help can, before the Lord, get relief in their sins, let such, if they be ill and in danger, after confession and the imposition of your hands, depart unto the Lord with the peace promised them by the martyrs" (Ep. xiii, PL, IV, 261).在另一方面，他承認這些項目的總價值奏摺說： "這些人曾接獲一宗libellus從烈士和他們的幫助，可以在主面前，獲得紓緩，他們的罪孽，讓這樣的，如果他們受到虐待，並在危險的，後供認，並強加給你的手，離開祂主與和平的承諾，他們所烈士" （ ep.十三，光致發光，四， 261 ） 。 St. Cyprian, therefore, believed that the merits of the martyrs could be applied to less worthy Christians by way of vicarious satisfaction, and that such satisfaction was acceptable in the eyes of God as well as of the Church.聖塞浦路斯，因此相信是非曲直向烈士可以適用較低，值得基督徒的方式替代滿意，而這種滿意度是可接受的眼中，上帝以及作為教會。
After the persecutions had ceased, the penitential discipline remained in force, but greater leniency was shown in applying it.後迫害已經停止， penitential紀律依然有效，但更大的從寬處理結果表明，在應用資訊科技。 St. Cyprian himself was reproached for mitigating the "Evangelical severity" on which he at first insisted; to this he replied (Ep. lii) that such strictness was needful during the time of persecution not only to stimulate the faithful in the performance of penance, but also to quicken them for the glory of martyrdom; when, on the contrary, peace was secured to the Church, relaxation was necessary in order to prevent sinners from falling into despair and leading the life of pagans.聖塞浦路斯自己是受譴責的緩解"福音嚴重性" ，他在第一，堅持;這個他回答（ ep. LII ）號決定，這種嚴是被需要的，在時間的迫害不僅刺激信徒的表現懺悔，而且也有利於加快他們的光榮犧牲;時，與此相反，和平是有擔保，以教會，放鬆是必要的，以防止罪人陷入絕望和領導的生命異教徒。 In 380 St. Gregory of Nyssa (Ep. ad Letojum) declares that the penance should be shortened in the case of those who showed sincerity and zeal in performing it -- "ut spatium canonibus praestitum posset contrahere (can. xviii; cf. can. ix, vi, viii, xi, xiii, xix). In the same spirit, St. Basil (379), after prescribing more lenient treatment for various crimes, lays down the general principle that in all such cases it is not merely the duration of the penance that must be considered, but the way in which it is performed (Ep. ad Amphilochium, c. lxxxiv). Similar leniency is shown by various Councils--Ancyra (314), Laodicea (320), Nicaea (325), Arles (330). It became quite common during this period to favor those who were ill, and especially those who were in danger of death (see Amort, "Historia", 28 sq.). The ancient penitentials of Ireland and England, though exacting in regard to discipline, provide for relaxation in certain cases. St. Cummian, eg, in his Penitential (seventh century), treating (cap. v) of the sin of robbery, prescribed that he who has often committed theft shall do penance for seven years or for such time as the priest may judge fit, must always be reconciled with him whom he has wronged, and make restitution proportioned to the injury, and thereby his penance shall be considerably shortened (multum breviabit poenitentiam ejus). But should he be unwilling or unable (to comply with these conditions), he must do penance for the whole time prescribed and in all its details. (Cf. Moran, "Essays on the Early Irish Church", Dublin, 1864, p. 259.)在380聖格雷戈里的nyssa （ ep.專案letojum ）聲明，該懺悔應縮短在案件那些顯示的誠意和熱情，在履行它-"當s patiumc anonibusp raestitump ossetc ontrahere（ c an.十八;比照可第九，第六，第八，十一，十三，十九） ，在同一精神，聖羅勒（ 379 ） ，開處方後，以較寬鬆的待遇，為各種犯罪活動，規定了總的原則，在所有這些情況下，它不僅是期限較長的懺悔必須加以考慮，但以何種方式，它是演出（ ep.專案amphilochium ，長lxxxiv ） 。類似的是從寬所表現出的種種議會-安該拉（ 3 14） ，勞迪西亞（ 3 20）的尼西亞（ 3 25 ） ，阿爾勒（ 330 ） ，它已成為相當普遍的，在此期間，以青睞那些被病患者，特別是那些處於危險境地的死亡（見amort ， "歷史" ， 28平方米） 。 penitentials古老的愛爾蘭和英國雖然苛求方面的紀律，規定放寬，在某些情況下，聖cummian ，例如，在他的penitential （七世紀） ，治療（第5 ）的罪，搶劫罪，明表示，他經常偷竊，應做懺悔七年或這種時候，作為牧師可以判斷合適的，都必須始終調和與他所冤枉的，並作出歸還相稱的損傷，從而使他的懺悔應大大縮短（ multum breviabit poenitentiam ejus ） 。但如果他不願意或不能夠（以遵守這些條件） ，他必須做的懺悔，讓整個時間內，並在其所有的細節。 （參見莫蘭， "散文就早日愛爾蘭教會" ，都伯林， 1864年，頁259 ） 。
Another practice which shows quite clearly the difference between sacramental absolution and the granting of indulgences was the solemn reconciliation of penitents.另一種做法，這表明相當清楚地區別聖赦免，並給予indulgences是莊嚴的和解penitents 。 These, at the beginning of Lent, had received from the priest absolution from their sins and the penance enjoined by the canons; on Maundy Thursday they presented themselves before the bishop, who laid hands on them, reconciled them with the Church, and admitted them to communion.這些，一開始的封齋期，已收到來自神職人員赦免他們的罪過和懺悔責成由大砲; maundy週四他們介紹了自己的前主教，奠定了雙手，對它們調和起來，他們與教會，並承認他們以共融。 This reconciliation was reserved to the bishop, as is expressly declared in the Penitential of Theodore, Archbishop of Canterbury; though in case of necessity the bishop could delegate a priest for the purpose (lib. I, xiii).這項和解是保留給主教，是明確宣布，在penitential的西奧多，坎特伯雷大主教，雖然沒有在危急情況主教能代表一名牧師為目的（ lib.我十三） 。 Since the bishop did not hear their confession, the "absolution" which he pronounced must have been a release from some penalty they had incurred.自從主教並沒有聽到他們的供述， "赦免" ，他的突出，必須是被釋放的一些懲罰，他們的費用。 The effect, moreover, of this reconciliation was to restore the penitent to the state of baptismal innocence and consequently of freedom from all penalties, as appears from the so-called Apostolic Constitutions (lib, II, c. xli) where it is said: "Eritque in loco baptismi impositio manuum"--ie the imposition of hands has the same effect as baptism (cf. Palmieri, "De Poenitentia", Rome, 1879, 459 sq.).效果，而且，這種和解是恢復懺悔，以國家的洗禮無罪推定原則，並因此免於一切處罰，看來從所謂使徒憲法（鋰離子電池，二，三四十一）凡據說是： " eritque買賣baptismi impositio的手" -即強加雙手具有同等效力的洗禮（參見帕爾米耶裡， "德p oenitentia" ，羅馬， 1 879年， 4 59平方米） 。 In a later period (eighth century to twelfth) it became customary to permit the substitution of some lighter penance for that which the canons prescribed.在以後的時期（ 8世紀至第十二次） ，它成了習慣，以准許替代一些較輕的懺悔這其中大砲明。 Thus the Penitential of Egbert, Archbishop of York, declares (XIII, 11): "For him who can comply with what the penitential prescribes, well and good; for him who cannot, we give counsel of God's mercy. Instead of one day on bread and water let him sing fifty psalms on his knees or seventy psalms without genuflecting .... But if he does not know the psalms and cannot fast, let him, instead of one year on bread and water, give twenty-six solidi in alms, fast till None on one day of each week and till Vespers on another, and in the three Lents bestow in alms half of what he receives."因此penitential的埃格伯，大主教紐約宣布（ 13 ， 11 ）說： "他的人能夠遵守什麼penitential明，好，好，因為他的人不能，我們給律師的上帝的憐憫，反而一天就麵包和水，讓他唱第五十二詩篇對他的膝蓋或七十詩篇未經genuflecting ....但是，如果他不知道詩篇，並不能快速，讓他，而不是一年就麵包和水，讓26 solidi在施捨，快速，直至沒有對一天的每一個星期，才讓晚禱另外，在三場lents賜給在施捨一半的是什麼，他收到" 。 The practice of substituting the recitation of psalms or the giving of alms for a portion of the fast is also sanctioned in the Irish Synod of 807, which says (c. xxiv) that the fast of the second day of the week may be "redeemed" by singing one psalter or by giving one denarius to a poor person.的做法，而代以該背誦的詩篇或給予施捨，為部分快也是認可的，在愛爾蘭主教會議的807 ，它說（丙24 ）說，快的第二天的一周內，可"救贖"唱一psalter或者給予一個denarius ，以一個貧窮的人。 Here we have the beginning of the so-called "redemptions" which soon passed into general usage.在這裡，我們已經開始了所謂的"贖回" ，盡快通過成為普遍使用的。 Among other forms of commutation were pilgrimages to well-known shrines such as that at St. Albans in England or at Compostela in Spain.除其他形式的整流被朝聖著名的神社等，在聖奧爾本在英國或在孔波斯特拉在西班牙。 But the most important place of pilgrimage was Rome.但最重要的地方朝聖，是羅馬。 According to Bede (674-735) the "visitatio liminum", or visit to the tomb of the Apostles, was even then regarded as a good work of great efficacy (Hist. Eccl., IV, 23).據貝代（ 674-735 ） " visitatio liminum " ，或訪問該墓的使徒，是即使在當時被視為一個良好的工作，具有十分重要的效能（ hist. eccl ，四， 23 ） 。 At first the pilgrims came simply to venerate the relics of the Apostles and martyrs; but in course of time their chief purpose was to gain the indulgences granted by the pope and attached especially to the Stations.在第一香客前來只是為了尊崇的遺物使徒和烈士，但在過程中的時間，其主要目的是為了獲得indulgences理所當然的是由教宗和附加特別是車站。 Jerusalem, too, had long been the goal of these pious journeys, and the reports which the pilgrims gave of their treatment by the infidels finally brought about the Crusades.新華社耶路撒冷太，長久以來一直的目標，這些虔誠的行程，並報告的香客給予他們的待遇，由異教徒終於帶來的十字軍東征。 At the Council of Clermont (1095) the First Crusade was organized, and it was decreed (can. ii): "Whoever, out of pure devotion and not for the purpose of gaining honor or money, shall go to Jerusalem to liberate the Church of God, let that journey be counted in lieu of all penance".在安理會的克萊蒙（ 1095 ）首次十字軍東征是有組織的，它是命令（ can.二）說： "無論誰，但出於純粹的奉獻和的目的不是為了獲得榮譽或金錢，應當到耶路撒冷解放教會上帝，讓這一旅程算代替任何懺悔" 。 Similar indulgences were granted throughout the five centuries following (Amort, op. cit., 46 sq.), the object being to encourage these expeditions which involved so much hardship and yet were of such great importance for Christendom and civilization.類似indulgences獲全國五個世紀以下（ amort ，前引書， 46平方） ，該物體被鼓勵這些探險隊，其中涉及了這麼多苦，但人的這種極為重要的基督教文明。 The spirit in which these grants were made is expressed by St. Bernard, the preacher of the Second Crusade (1146): "Receive the sign of the Cross, and thou shalt likewise obtain the indulgence of all thou hast confessed with a contrite heart (ep. cccxxii; al., ccclxii).精神在這些贈款發了言，是表示，由聖伯納德，佈道者第二次十字軍東征（ 1146 ）說： "收到的跡象十字架上，你同樣得到放縱自己的一切祢供述與contrite心（的EP 。 cccxxii ;基地， ccclxii ） 。
Similar concessions were frequently made on occasions, such as the dedication of churches, eg, that of the old Temple Church in London, which was consecrated in honor of the Blessed Virgin Mary, 10 February, 1185, by the Lord Heraclius, who to those yearly visiting it indulged sixty days of the penance enjoined them -- as the inscription over the main entrance attests.類似的優惠，經常作出場合，如獻身精神的教會，例如，即古廟教會在倫敦，這是consecrated在榮譽的有福了聖母瑪利亞， 1185年2月10日，由主heraclius ，他們向那些每年前往參觀沉迷60天的懺悔責成他們-作為題詞超過正門入口證明。 The canonization of saints was often marked by the granting of an indulgence, eg in honor of St. Laurence 0'Toole by Honorius III (1226), in honor of St. Edmund of Canterbury by Innocent IV (1248), and in honor of St. Thomas of Hereford by John XXII (1320).冊封聖人往往標明所給予的一種放縱自己，例如，在榮譽的聖勞倫斯0'toole由honorius三（ 1226 ） ，在榮譽的聖埃德蒙坎特伯雷無辜四（ 1248 ） ，並在榮譽聖托馬斯的赫里福德約翰二十二（ 1320 ） 。 A famous indulgence is that of the Portiuncula (qv), obtained by St. Francis in 1221 from Honorius III.一位著名的放縱，就是對博俊古拉（請參閱） ，得到的聖弗朗西斯在1221年從honorius三。 But the most important largess during this period was the plenary indulgence granted in 1300 by Boniface VIII to those who, being truly contrite and having confessed their sins, should visit the basilicas of Sts.但最重要的largess在此期間，被全體會議放縱授予1300由博尼法斯八那些真真正正在contrite並供認了他們的罪，應赴basilicas開展STS 。 Peter and Paul (see JUBILEE).彼得和保羅（見銀禧） 。
Among the works of charity which were furthered by indulgences, the hospital held a prominent place.其中工程的慈善活動，其中，更進一步由indulgences ，醫院舉行了突出位置。 Lea in his "History of Confession and Indulgences" (III, 189) mentions only the hospital of Santo Spirito in Rome, while another Protestant writer, Uhlhorn (Gesch. d. Christliche Liebesthatigkeit, Stuttgart, 1884, II, 244) states that "one cannot go through the archives of any hospital without finding numerous letters of indulgence". LEA在他的"歷史的懺悔與indulgences " （三， 189 ）只提到醫院的聖多明各spirito在羅馬，而另一位新教作家，烏爾霍恩（ gesch.四christliche liebesthatigkeit ，斯圖加特， 1884年第一，二， 244 ）國家"一個根本無法進入該檔案的任何醫院沒有發現曾多次寫信的放縱" 。 The one at Halberstadt in 1284 had no less than fourteen such grants, each giving an indulgence of forty days.一個在這個收容中心在1284年有不低於14個這樣的補助金，讓每一個放縱自己的四十天。 The hospitals at Lucerne, Rothenberg, Rostock, and Augsburg enjoyed similar privileges.醫院在盧塞恩，羅森伯格，羅斯托克，並奧格斯堡享有類似的特權。
ABUSES濫用
It may seem strange that the doctrine of indulgences should have proved such a stumbling-block, and excited so much prejudice and opposition.它也許會覺得奇怪，認為中庸indulgences應該已經證明這樣一個絆腳石，並激發了這麼多的偏見和反對。 But the explanation of this may be found in the abuses which unhappily have been associated with what is in itself a salutary practice.但是，這一解釋的，這可能是在濫用不幸已與什麼，這本身就是一個有益的實踐。 In this respect of course indulgences are not exceptional: no institution, however holy, has entirely escaped abuse through the malice or unworthiness of man.在這方面當然indulgences不例外：沒有任何一個機構，但是神聖的，具有完全逃脫被濫用，通過惡意或不配的人。 Even the Eucharist, as St. Paul declares, means an eating and drinking of judgment to the recipient who discerns not the body of the Lord.即使是聖體聖事的，正如聖保羅宣稱，是指大吃大喝的判決，向受助人discerns不是身體的上主。 (1 Corinthians 11:27-29). （哥林多前書11:27-29 ） 。 And, as God's forbearance is constantly abused by those who relapse into sin, it is not surprising that the offer of pardon in the form of an indulgence should have led to evil practices.而且，正如上帝的忍耐是不斷的濫用，那些陷入罪惡，這是不足為奇的提議赦免在形式上的一種放縱自己應該有導致社會醜惡現象。 These again have been in a special way the object of attack because, doubtless, of their connection with Luther's revolt (see LUTHER).這些又都處在一個特殊的方式攻擊的對象，因為，毫無疑問，他們涉嫌與路德的反抗（見路德） 。 On the other hand, it should not be forgotten that the Church, while holding fast to the principle and intrinsic value of indulgences, has repeatedly condemned their misuse: in fact, it is often from the severity of her condemnation that we learn how grave the abuses were.在另一方面，它不應該被忘記了，該教堂，而堅守原則和內在價值的indulgences ，曾多次譴責其不當：事實上，它往往是由嚴重的，她譴責，我們必須學習如何嚴重了侵權行為。
Even in the age of the martyrs, as stated above there were practices which St. Cyprian was obliged to reprehend, yet he did not forbid the martyrs to give the libelli.即使在時代的先烈，正如以上所述，有做法，其中聖塞浦路斯不得不reprehend ，但他並未禁止烈士給libelli 。 In later times abuses were met by repressive measures on the part of the Church.在稍後的時間虐待，遭到鎮壓措施，對部分教會。 Thus the Council of Clovesho in England (747) condemns those who imagine that they might atone for their crimes by substituting, in place of their own, the austerities of mercenary penitents.因此，安理會的clovesho在英格蘭（ 747 ）譴責那些想像，他們可能贖罪，為自己的罪行，即以改進，以取代他們自己， austerities僱傭軍penitents 。 Against the excessive indulgences granted by some prelates, the Fourth Council of the Lateran (1215) decreed that at the dedication of a church the indulgence should not be for more than year, and, for the anniversary of the dedication or any other case, it should not exceed forty days, this being the limit observed by the pope himself on such occasions.反對過度indulgences批出的一些主教，第四屆理事會的lateran （ 1215年）頒布法令，在奉獻的一所教堂的放縱不應該多一年，並為週年之際奉獻或任何其他情況下，它不應超過四十天，在此限額觀察教宗本人對這種情形發生。 The same restriction was enacted by the Council of Ravenna in 1317.同樣的限制是通過安理會的拉文納，在1317年。 In answer to the complaint of the Dominicans and Franciscans, that certain prelates had put their own construction on the indulgences granted to these Orders, Clement IV in 1268 forbade any such interpretation, declaring that, when it was needed, it would be given by the Holy See.在回答有關投訴的多米尼加和方濟會中，某些主教把自身建設上indulgences給予這些訂單，克萊門特四，在1268年禁止任何這樣的解釋，聲稱，如果需要，它將會獲得由羅馬教廷。 In 1330 the brothers of the hospital of Haut-Pas falsely asserted that the grants made in their favor were more extensive than what the documents allowed: John XXII had all these brothers in France seized and imprisoned.在第1330兄弟醫院的haut考績虛假地聲稱批在其主張更趨廣泛，比什麼文件允許：約翰二十二了所有這些兄弟在法國繳獲和監禁。 Boniface IX, writing to the Bishop of Ferrara in 1392, condemns the practice of certain religious who falsely claimed that they were authorized by the pope to forgive all sorts of sins, and exacted money from the simple-minded among the faithful by promising them perpetual happiness in this world and eternal glory in the next.博尼法斯九，以書面形式向主教費拉拉在1392 ，譴責的做法，一些宗教人士訛稱，他們被授權由教宗寬恕種種罪孽，並付出金錢，從簡單的頭腦之中的忠實承諾，他們永恆幸福，在這個世界上和永恆的榮耀，在未來的。 When Henry, Archbishop of Canterbury, attempted in 1420 to give a plenary indulgence in the form of the Roman Jubilee, he was severely reprimanded by Martin V, who characterized his action as "unheard-of presumption and sacrilegious audacity".當亨利，坎特伯雷大主教，企圖在1420名給予一次全體會議在放縱自己的形式，羅馬銀禧，他被嚴厲譴責李柱銘五的人認為自己的行動是"史無前例的推定和瀆聖厚顏無恥" 。 In 1450 Cardinal Nicholas of Cusa, Apostolic Legate to Germany, found some preachers asserting that indulgences released from the guilt of sin as well as from the punishment.在1450年樞機主教尼古拉斯的超聲刀（ CuSA ，使徒legate德國，找到了一些傳教士，聲稱indulgences釋放出來有罪，罪的，以及從懲罰。 This error, due to a misunderstanding of the words "a culpa et a poena", the cardinal condemned at the Council of Magdeburg.這個錯誤，因為一個誤會的字： "締約過失責任等一poena " ，樞機主教譴責在安理會的馬格德堡。 Finally, Sixtus IV in 1478, lest the idea of gaining indulgences should prove an incentive to sin, reserved for the judgment of the Holy See a large number of cases in which faculties had formerly been granted to confessors (Extrav. Com., tit. de poen. et remiss.).最後， Sixtus的四，在1478年，否則的想法得到indulgences應該證明是一個誘因，單仲偕，預留作判斷教廷了一大批案件，在院系以前給予confessors （ extrav. COM的，山雀。德poen 。等失職） 。
Traffic in Indulgences交通indulgences
These measures show plainly that the Church long before the Reformation, not only recognized the existence of abuses, but also used her authority to correct them.這些措施表明，這顯然教會早改革，而不是只承認存在的弊端，而且還用她的職權予以糾正。
In spite of all this, disorders continued and furnished the pretext for attacks directed against the doctrine itself, no less than against the practice of indulgences.儘管這一切，疾病繼續和家具藉口攻擊是針對教義本身，不低於反對這一做法的indulgences 。 Here, as in so many other matters, the love of money was the chief root of the evil: indulgences were employed by mercenary ecclesiastics as a means of pecuniary gain.在這裡，因為在這麼多的其他事項外，愛錢是行政歸根結柢的邪惡： indulgences受僱於ecclesiastics僱傭軍作為手段的金錢利益。 Leaving the details concerning this traffic to a subsequent article (see REFORMATION), it may suffice for the present to note that the doctrine itself has no natural or necessary connection with pecuniary profit, as is evident from the fact that the abundant indulgences of the present day are free from this evil association: the only conditions required are the saying of certain prayers or the performance of some good work or some practice of piety.至於細節，則留待有關這個交通警員其後文章（見改造） ，它可能已經足夠，目前值得注意的是，這份教義本身並沒有天然或必要的聯繫與金錢利潤，可以看出一個事實，即豐富indulgences的本當天是遠離這個邪惡公會：唯一的條件是說，某些祈禱或表演一些好的作品還是實踐孝道。 Again, it is easy to see how abuses crept in. Among the good works which might be encouraged by being made the condition of an indulgence, alms giving would naturally hold a conspicuous place, while men would be induced by the same means to contribute to some pious cause such as the building of churches, the endowment of hospitals, or the organization of a crusade.再次，這是很容易看到的是如何虐待悄悄英寸當中的優秀作品，這可能會鼓勵人們提出的條件是一個放縱自己，施捨給自然會舉行一個突出的地方，而男人會誘發同樣手段作出貢獻一些虔誠的事業，例如興建教堂，捐贈的醫院，或者組織一次十字軍東征。 It is well to observe that in these purposes there is nothing essentially evil.它是觀察，在這些用途沒有什麼本質上的邪惡。 To give money to God or to the poor is a praiseworthy act, and, when it is done from right motives, it will surely not go unrewarded.把錢交給上帝或向窮人是一個值得稱道的行為，而且，當它做了右動機，它也必將不會去未獲報償。 Looked at in this light, it might well seem a suitable condition for gaining the spiritual benefit of an indulgence.看過這個角度來說，它可能似乎是一個合適的條件，為贏得精神上的好處是一個放縱自己。 Yet, however innocent in itself, this practice was fraught with grave danger, and soon became a fruitful source of evil.然而，無辜的，但在本身，這種做法是充滿著極大的危險，並很快成為一個富有成果的罪惡之源。 On the one hand there was the danger that the payment might be regarded as the price of the indulgence, and that those who sought to gain it might lose sight of the more important conditions.在一方面有危險，即付款可能會被視為價格的放縱，那些試圖獲得它可能忽略了更重要的條件。 On the other hand, those who granted indulgences might be tempted to make them a means of raising money: and, even where the rulers of the Church were free from blame in this matter, there was room for corruption in their officials and agents, or among the popular preachers of indulgences.在另一方面，那些給予indulgences可能會受到誘惑，使他們的一種手段籌集資金：和，甚至在統治者的教會免於責怪這件事，有空間，為腐敗現象在他們的官員和特工，或其中廣受歡迎的講道indulgences 。 This class has happily disappeared, but the type has been preserved in Chaucer's "Pardoner", with his bogus relics and indulgences.這門課已愉快地消失了，但種類一直保存在喬叟的" pardoner " ，以他的假文物和indulgences 。
While it cannot be denied that these abuses were widespread, it should also be noted that, even when corruption was at its worst, these spiritual grants were being properly used by sincere Christians, who sought them in the right spirit, and by priests and preachers, who took care to insist on the need of true repentance.雖然不能否認，這些行為非常普遍，還應當指出的是，即使當腐敗，是在其最壞的打算，這些精神上的資助，正在妥善用真誠的基督徒，他們要求他們在正確的精神，由牧師和傳教士，他們還要照顧到堅持需要真正的悔改之意。 It is therefore not difficult to understand why the Church, instead of abolishing the practice of indulgences, aimed rather at strengthening it by eliminating the evil elements.因此，這是不難理解為什麼教會，而不是取消的做法indulgences ，目的，而不是在加強，而是通過消除邪惡勢力。 The Council of Trent in its decree "On Indulgences" (Sess. XXV) declares: "In granting indulgences the Council desires that moderation be observed in accordance with the ancient approved custom of the Church, lest through excessive ease ecclesiastical discipline be weakened; and further, seeking to correct the abuses that have crept in . . . it decrees that all criminal gain therewith connected shall be entirely done away with as a source of grievous abuse among the Christian people; and as to other disorders arising from superstition, ignorance, irreverence, or any cause whatsoever--since these, on account of the widespread corruption, cannot be removed by special prohibitions--the Council lays upon each bishop the duty of finding out such abuses as exist in his own diocese, of bringing them before the next provincial synod, and of reporting them, with the assent of the other bishops, to the Roman Pontiff, by whose authority and prudence measures will be taken for the welfare of the Church at large, so that the benefit of indulgences may be bestowed on all the faithful by means at once pious, holy, and free from corruption."安理會的遄達在其法令"對indulgences " （ sess.二十五）宣稱： "在給予indulgences安理會慾望，並指出，被觀察到，按照古老的習俗批准的教會，以免過度緩和教會紀律，不能削弱;進一步，尋求正確的侵權行為已悄悄在… … 。它法令，所有刑事增益條文連接應完全擺脫了作為一個來源他人濫用基督教的人，以及為其他疾病所引起的迷信，愚昧， irreverence ，或任何原因導致的-因為這些，就交代了廣泛的腐敗現象，也無法將其移除特殊的禁令-安理會規定了每一位主教的責任找出這種侵權行為存在，在他自己的教區，使他們後，才今後省主教，並報告他們的，與贊同的其他主教，以羅馬教皇，其權威和謹慎會採取嚴厲的措施，為福利的教堂，在大，因此所帶來的利益的indulgences可能是賜予對所有信徒的方式，在一次虔誠，神聖的，不受腐敗" 。 After deploring the fact that, in spite of the remedies prescribed by earlier councils, the traders (quaestores) in indulgences continued their nefarious practice to the great scandal of the faithful, the council ordained that the name and method of these quaestores should be entirely abolished, and that indulgences and other spiritual favors of which the faithful ought not to be deprived should be published by the bishops and bestowed gratuitously, so that all might at length understand that these heavenly treasures were dispensed for the sake of piety and not of lucre (Sess. XXI, c. ix).經過痛惜事實，即，儘管補救辦法，由先前議會，貿易商（ quaestores ）在indulgences繼續其邪惡的做法，向偉大的醜聞，忠實，安理會受戒這一名稱和方法，這些quaestores應完全廢除，並indulgences和其他精神人情案，其中忠實，不應該被剝奪應予以公佈，由主教和賜予的無償精神，讓所有可能在長度了解到，這些天朝寶物分別配發，為虔誠而不是帶來滾滾的財源（ sess 。二十一，長九） 。 In 1567 St. Pius V canceled all grants of indulgences involving any fees or other financial transactions.在1567年聖比約v全部取消助學金的indulgences涉及任何費用或其他金融交易。
Apocryphal Indulgences猜測indulgences
One of the worst abuses was that of inventing or falsifying grants of indulgence.其中最嚴重的侵權行為，是對發明或者偽造贈款的放縱。 Previous to the Reformation, such practices abounded and called out severe pronouncements by ecclesiastical authority, especially by the Fourth Council of the Lateran (1215) and that of Vienne (1311).以前，以改革，這種做法abounded ，並要求實行嚴厲的聲明，由教會權威，特別是第四屆理事會的lateran （ 1215 ） ，並認為的維埃納省（ 1311 ） 。 After the Council of Trent the most important measure taken to prevent such frauds was the establishment of the Congregation of Indulgences.經過理事會的遄達最重要的措施，以防止此類詐騙行為，是建立聚集indulgences 。 A special commission of cardinals served under Clement VIII and Paul V, regulating all matters pertaining to indulgences.一個特別委員會的樞機主教們根據克萊門特八世和保五，規範有關的所有事項indulgences 。 The Congregation of Indulgences was definitively established by Clement IX in 1669 and reorganized by Clement XI in 1710.聚集indulgences是明確建立由克萊門特九，在1669年和改組，由克萊門特璽在1710年。 It has rendered efficient service by deciding various questions relative to the granting of indulgences and by its publications.它使有效率的服務，決定各種問題，相對給予indulgences和其出版物。 The "Raccolta" (qv) was first issued by one of its consultors, Telesforo Galli, in 1807; the last three editions 1877, 1886, and 1898 were published by the Congregation. " raccolta " （請參閱）首次發出它的一個consultors ，泰萊斯福羅嘉麗， 1807年;最近三個版本1877年， 1886年和1898年分別出版了由眾。 The other official publication is the "Decreta authentica", containing the decisions of the Congregation from 1668 to 1882.其他正式出版，是" decreta authentica " ，載有決定的會眾，從1668年至1882年。 This was published in 1883 by order of Leo XIII.這是發表在1883年的命令利奧十三世。 See also "Rescripta authentica" by Joseph Schneider (Ratisbon, 1885).又見" rescripta authentica " ，由約瑟夫施耐德（拉蒂斯邦， 1885年） 。 By a Motu Proprio of Pius X, dated 28 January, 1904, the Congregation of Indulgences was united to the Congregation of Rites, without any diminution, however, of its prerogatives.由一個頒布的比約第十日期1904年1月28日，聚集indulgences是團結，以眾為禮記，沒有任何減弱，但它的特權。
SALUTARY EFFECTS OF INDULGENCES有益的影響的indulgences
Lea (History, etc., III, 446) somewhat reluctantly acknowledges that "with the decline in the financial possibilities of the system, indulgences have greatly multiplied as an incentive to spiritual exercises, and they can thus be so easily obtained that there is no danger of the recurrence of the old abuses, even if the finer sense of fitness, characteristic of modern times, on the part of both prelates and people, did not deter the attempt." lea （史等，第三， 446 ）有點不情願地承認說： "隨著下降，在財政的可能性，制度， indulgences大大乘以作為獎勵，精神上的演習，因而他們可以如此輕易獲得的是有沒有危險重演舊弊端，即使更精細的意義上的健身，特色的，近代以來，對部分都主教和人民，並沒有阻止企圖" 。 The full significance, however, of this "multiplication" lies in the fact that.全部意義，但是，這種"乘法"的謊言在事實。 the Church, by rooting out abuses, has shown the rigor of her spiritual life.教會中，杜絕濫用的情況，表現出了嚴謹的，她的精神文化生活。 She has maintained the practice of indulgences, because, when these are used in accordance with what she prescribes, they strengthen the spiritual life by inducing the faithful to approach the sacraments and to purify their consciences of sin.她保持一貫做法， indulgences ，因為，當這些都是使用應按照什麼，她明，他們加強精神生活，誘使信徒們的做法聖禮，並以淨化自己的良心上的罪過。 And further, they encourage the performance, in a truly religious spirit, of works that redound, not alone to the welfare of the individual, but also to God's glory and to the service of the neighbor.此外，他們鼓勵表現，在一個真正的宗教精神，在作品中，有助於，而不是僅向福利的個人，而且也有利於神的榮耀，並以服務的鄰邦。
Publication information Written by WH Kent.出版信息寫起肯特。 Transcribed by Charles Sweeney, SJ.轉錄由查爾斯Sweeney ） ，律政司司長。 The Catholic Encyclopedia, Volume VII.天主教百科全書，體積七。 Published 1910. 1910年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat, June 1, 1910. nihil obstat ， 1910年6月1日。 Remy Lafort, STD, Censor.人頭馬lafort ，性病，檢查員。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +約翰farley樞機主教，大主教紐約
Bibliography參考書目
BELLARMINE, De indulgentiis (Cologne, 1600); PASSERINI, De indulgentiis (Rome, 1672); AMORT, De origine......indulgentiarum (Venice, 1738); BOUVIER, Traité dogmatique et pratique des indulgences (Paris, 1855): SCHOOFS, Die Lehre vom kirchl. bellarmine ，德indulgentiis （科隆， 1600 ） ;帕塞里尼，德indulgentiis （羅馬， 1672 ） ; amort ，德原產地...... indulgentiarum （威尼斯， 1738 ） ;布維耶， traité dogmatique等實用萬indulgences （巴黎， 1855年） ： schoofs ，模具教vom kirchl 。 Ablass (Munster, 1857); GRONE, Der Ablass, seine Gesch. ablass （明斯特， 1857年） ; grone ，明鏡ablass ，塞納河gesch 。 u.美國 Bedeutung (Ratisbon, 1863). bedeutung （拉蒂斯邦， 1863年） 。
The indulgences known as Apostolic or Apostolical are those which the Roman pontiff, the successor of the Prince of the Apostles, attaches to the crosses, crucifixes, chaplets, rosaries, images, and medals which he blesses, either with his own hand or by those to whom he has delegated this faculty.該indulgences稱為使徒或apostolical是那些羅馬教宗，繼承親王的使徒，重視把十字架，在十字架上， chaplets ， rosaries ，圖像，並獎牌，其中他祝福，無論是他自己的手或由那些向誰，他已授予這一教職人員。 The principles set forth in the general article on indulgences apply here also.所闡述的原則，在一般文章indulgences適用於此也。 But since these Apostolic indulgences are among the most frequent and abundant of those now in use throughout the Church, they seem to require a separate and more detailed treatment.但由於這些使徒indulgences是其中最常見和最豐富的那些目前使用的整個教會，他們似乎需要一個單獨的和更詳細的治療。 As the name implies, they are indulgences granted by the pope himself.作為顧名思義，他們是理所當然的indulgences由教宗本人。 Some of them are plenary, and others are partial indulgences.他們中的一些人是全體會議，而其他部分indulgences 。 It may be observed that, the possession of the cross or medal or other indulgenced object is not the sole or immediate condition for gaining the indulgences attached thereto by the blessing of the Holy Father or his delegate.可以說，藏有交叉或獎牌或其他indulgenced對象，是不是唯一的或即時狀況，為贏得indulgences所附所祝福的聖地父親或他的代表。 But the possession enables the recipient to gain the various indulgences on the performance of certain prescribed good works or acts of piety.但藏，使受援國得到各種indulgences就表現某些指定好的作品或行為的虔誠。 In this respect the possession of the object may be regarded as analogous to the local or personal limitation of other indulgences.在這方面佔有的對象，可視為類似於本地或人身限制其他indulgences 。 For in blessing the objects presented to him, the Holy Father thereby grants the indulgences, not to all the faithful indiscriminately, but to certain persons, to wit the actual or prospective possessors of these crosses, medals, etc., which.在祝福的對象提交給他，聖父教宗從而賦予indulgences ，而不是向所有信徒盲目的，但某些人，即實際或潛在擁有這些十字架，獎牌等，其中。 may thus be regarded as the marks or tokens distinguishing those persons to whom this special privilege is given.可能因此被視為該商標或令牌要區分哪些人這個特殊的特權是給予。 At the same time, since it is open to all the faithful to obtain such blessed objects, especially now, when the faculty for giving this blessing is so readily granted to the clergy throughout the world, the Apostotic indulgences can hardly be reckoned with those that are merely local or personal.在同一時間內，因為這是開放給所有信徒，以獲取這種祝福的對象，尤其是現在，當老師給這個祝福是如此容易地批給神職人員在世界各地， apostotic indulgences難以忽視的是那些只不過是本地或個人。 Although the popes have been in the habit of granting indulgences from a much earlier date, some of them having an analogous limitation or connection with the holding or wearing of a blessed object, the Apostolic indulgences, as we now know them, date only from the year 1587-just a lifetime after the publication of Luther's famous theses against indulgences.雖然教皇已習慣給予indulgences從一個日期較早，他們中的一些人有一個類似的限制或涉嫌與控股或穿著一個祝福對象，使徒indulgences ，正如我們現在所知，迄今為止，只有從1587年-剛一生出版後，路德的著名論斷，對indulgences 。 And a curious interest attaches to the first origin of this familiar practice.和好奇的興趣，重視首次的起源這個熟悉的慣例。 Before that date popes had simply blessed medals or other objects presented to them for that purpose.在此日期前教皇只是有福了獎牌或其他物體，並向他們作此用途。 But as Pope Sixtus V sets forth in his Bull "Laudemus viros gloriosos" (1 December, 1587), the workmen engaged in his restoration and adornment of the Lateran Basilica, in pulling down some very old walls, had accidentally brought to light a number of ancient coins bearing on one side a cross and on the other the likeness of one or other of the early Christian emperors.但正如教皇Sixtus的v闡述了他的牛" laudemus viros gloriosos " （ 1587年12月1日） ，工人從事他的恢復和裝飾品的lateran大教堂，在拉低了一些非常老牆，不小心地揭示了一些古代錢幣軸承一方交叉和對其他相似的一個或其他的早期基督教的皇帝。 This remarkable discovery led the pontiff, in accordance with the opening words of his Bull, to sing the praises of those old rulers of Christendom, such as Constantine, Theodosius, and Marcianus.這個了不起的發現導致了教宗，根據同日開幕的話，他的牛，唱歌頌這些舊統治者的基督教，如君士坦丁， theodosius ， marcianus 。 And, by a happy thought, he made their old coins again pass current, though bearing, as be fitted their new life, not an earthly but a heavenly and spiritual value.和中，有一個愉快的思考，他作出了自己的舊硬幣，再通過電流，但同時，由於裝上自己的新生活，而不是一個俗世的，但天堂和精神價值。