Posted on 11/29/2005 7:02:26 AM PST by HarleyD
Whereas the power of conferring Indulgences was granted by Christ to the Church; and she has, even in the most ancient times, used the said power, delivered unto her of God; the sacred holy Synod teaches, and enjoins, that the use of Indulgences, for the Christian people most salutary, and approved of by the authority of sacred Councils, is to be retained in the Church; and It condemns with anathema those who either assert, that they are useless; or who deny that there is in the Church the power of granting them. In granting them, however, It desires that, in accordance with the ancient and approved custom in the Church, moderation be observed; lest, by excessive facility, ecclesastical discipline be enervated. And being desirous that the abuses which have crept therein, and by occasion of which this honourable name of Indulgences is blasphemed by heretics, be amended and corrected, It ordains generally by this decree, that all evil gains for the obtaining thereof,--whence a most prolific cause of abuses amongst the Christian people has been derived,--be wholly abolished. But as regards the other abuses which have proceeded from superstition, ignorance, irreverence, or from what soever other source, since, by reason of the manifold corruptions in the places and provinces where the said abuses are committed, they cannot conveniently be specially prohibited; It commands all bishops, diligently to collect, each in his own church, all abuses of this nature, and to report them in the first provincial Synod; that, after having been reviewed by the opinions of the other bishops also, they may forthwith be referred to the Sovereign Roman Pontiff, by whose authority and prudence that which may be expedient for the universal Church will be ordained; that this the gift of holy Indulgences may be dispensed to all the faithful, piously, holily, and incorruptly.
Council of Trent, 25th Session
If you were to take a look at this link, you will see the current indulgenced activities. Please note that none of these indulgenced activities involves money in any way. Take a look at the particular indulgenced activities. Which of those activities, if done in an attitude of reverence, is going to do anything but bring a person closer to God?
Also, if you were to take a look at the "norms" for indulgences (link on the above page), you'll note that to gain a plenary indulgence, "It is further required that all attachment to sin, even venial sin, be absent."
Now answer me this, separated brethren, according to protestant theologies, if a person is baptized, has confessed all sins (according to the manner appropriate within your particular denomination), and has no "attachment to sin, even venial sin," then tell me where that person is going anyway?
That's the trick with indulgences that protestants can't seem to understand: in the doing of the indulgenced activity with the proper disposition (a requirement to gain the indulgence), the person grows in personal holiness as their concupiscence decreases.
As to the abuses, which brought on the Tridentine degree discussed earlier:
The problem with so many protestants is that they are seemingly unable to understand that Christ's Church is, at times, afflicted with horrible stewards.
For example, their judgement against the righteous doctrine of indulgences confuses the correct doctrine with times where the doctrine has been abused. Luther, frankly, was right in condemning the sale of indulgences. Where he went wrong was condemning the doctrine of indulgences that was abused through their sale.
Even the Church acknowledges that some of her ministers were misguided. For example, the Catholic Encyclopedia's entry on Leo X, the author of the abuses that spurred Luther's actions, says the following:
The only possible verdict on the pontificate of Leo X is that it was unfortunate for the Church. Sigismondo Tizio, whose devotion to the Holy See is undoubted, writes truthfully: "In the general opinion it was injurious to the Church that her Head should delight in plays, music, the chase and nonsense, instead of paying serious attention to the needs of his flock and mourning over their misfortunes". Von Reumont says pertinently–"Leo X is in great measure to blame for the fact that faith in the integrity and merit of the papacy, in its moral and regenerating powers, and even in its good intentions, should have sunk so low that men could declare extinct the old true spirit of the Church."
This is the problem with so many protestants; it's much easier to condemn apostolic Christianity and replace it with heresy than it is to understand what the true doctrine is. As a result, they condemn what they "think" is "Catholic heresy" without actually understanding the principles of the faith handed down by the apostles.
"If you confirm the Eastern Orthodox position according to Wikipedia to be correct and the Roman Catholic position seems to be correct, I would respectfully disagree that these are similar views."
HD, I didn't say it was correct, I said it was "OK". It is right as far as it goes. I also said I was not fully familiar with the Roman Catholic theology of confession so couldn;t say very much about it. Based on what I do know, however, and half my family is Roman Catholic, two cousins are priests, I think its the same sacrament save around the edges so to speak. With all due respect, HD, you don't believe that confession is a sacrament so how in heaven's name would you presume to declare that Orthodox and Roman Catholic confession are different sacraments? Because of your reading of a couple of snips from an on line encyclopedia? You have a rather more authoritative source right at your finger tips, your Orthodox and Latin Rite correspondents here on FR. Why won't you believe us? We live this stuff, HD.
As for indulgences, no, the Orthodox Church does not endorse the sale of indulgences, in fact it doesn't accept the concept of the Treasury of Merit or indulgences in any form. My understanding is that the Roman Church itself condemns the sale of indulgences, at least now and that the popular concept that indulgences amount to "time off in Purgatory" is not a correct statement of Roman Catholic theology. Frankly, I think the whole idea of indulgences and the Treasury of Merit are just plain wrong, but then again, I'm not a Latin Rite Christian.
Of course. You don't "buy" them, though. (Saying you get them "from the church" is a bit misleading. It's not like you get a certificate from the Vatican or anything.)
I received one the other day (which I gave to my deceased father, or any other of my deceased relatives who might need it) by (1) going to confession; (2) receiving Holy Communion; (3) saying an Our Father and a Hail Mary for the intentions of the Pope; and (4) the actual indulgenced act itself, which was saying the rosary with my family.
Total monetary cost: $0, unless you count the gasoline to get to church. Total spiritual benefits for all parties involved: priceless.
Indulgences "save" people from purgatory, not hell. Please try to understand the difference. How many times do we have to keep repeating this?.
And indulgences aren't "sold" or "given away" in the confessional, either.
Harley, I have an idea. I think you just plain don't understand what an "indulgence" is. Why don't you tell us what you think an indulgence does, according to Catholic belief?
And where in Scripture do I find out how to obtain these frequent flyer miles?
Right next to the definitions of the words "Trinity," "Incarnation," "common grace", "imputed righteousness", "altar call", and the commandment to conduct Bible studies on Wednesday nights. It's a chapter over from the criteria used to select the New Testament canon.
In other words, it's a development of church tradition, like a whole lot of the things you do.
You mean you don't like the say "1 Our Father and 3 Hail Mary". (Sarcasm)
Cute.
Foreword
1. Presented in the first place are three grants of indulgences, intended to serve as a reminder to the faithful to infuse with the Christian spirit the actions that go to make up their daily lives and to strive in the ordering of their lives toward the perfection of charity.
2. The first and second grants are a resume of many given in times past; the third, on the other hand, is something altogether new but most suited to the present time when, with the mitigation of the law of fast and abstinence, it is more than ever imperative that penance be practiced in other ways.
3. The three grants are truly general in character, each of them comprising many works of the same kind. However, not all such works are enriched with indulgences, but those only which are performed in a particular manner and spirit.
An example in point is the first grant, which reads as follows: "A partial indulgence is granted to the faithful who, in the performance of their duties and in bearing the trials of life, raise their mind with humble confidence to God, adding-even if only mentally -- some pious invocation."
By virtue of this grant those acts only are indulgenced, by which the faithful, while performing their duties and patiently suffering the trials of life, raise their mind to God in the manner indicated.
Acts of this kind, considering the frailty of human nature, are not frequent.
But should anyone be so zealous and fervent as to make such acts frequently in the course of a day, he would justly merit -- over and above a copious increase of grace -- a fuller remission of the punishment due for sin and he would in his charity be able to come to the aid of the souls in purgatory so much the more generously.
The above observations apply with practically the same force to the second and third grants.
4. The three grants are fully in harmony with the Gospel and with the teachings of the II Vatican Council. To illustrate this briefly for the benefit of the faithful, each of the three grants is followed by citations from the Sacred Scriptures and from the Acts of the Council.
First General Grant A partial indulgence is granted to the faithful who, in the performance of their duties and in bearing the trials of life, raise their mind with humble confidence to God, adding even if only mentally -- some pious invocation.
This first grant is intended to serve as an incentive to the faithful to put into practice the commandment of Christ that "they must always pray and not lose heart" and at the same time as a reminder so to perform their respective duties as to preserve and strengthen their union with Christ.
Mt 7, 7-8: Ask, and it shall be given you; seek, and you shall find; knock, and it shall be opened. For everyone who asks receives, and he who seeks finds, and to him who knocks it shall be opened.
Mt 26, 41: Watch and pray, that you may not enter into temptation.
Lk 21, 34-36: But take heed to yourselves, lest your hearts be overburdened ... with the cares of this life.... Watch, then, praying at all times.
Acts 2, 42: And they continued steadfastly in the teaching of the Apostles and in the communion of the breaking of the bread and in the prayers.
Rom 12, 12: Rejoicing in hope, . . . patient in tribulation, persevering in prayer.
1 Cor 10, 31: Therefore, whether you eat or drink, or do anything else, do all for the glory of God.
Eph 6, 18: With all prayer and supplication pray at all times in the Spirit, and therein be vigilant in all perseverance and supplication.
Col 3, 17: Whatever you do in word or in work, do all in the name of the Lord Jesus, giving thanks to God the Father through him.
Col 4, 2: Be assiduous in prayer, being wakeful therein with thanksgiving.
1 Thes 5, 17-18: Pray without ceasing. In all things give thanks.
II Vatican Council, Dogmatic Const. on the Church, n. 41: Finally, all Christ's faithful, whatever be the conditions, duties and circumstances of their lives -- and indeed through all these -- will daily increase in holiness, if they receive all things with faith from the hand of their heavenly Father and if they cooperate with the divine will. In this temporal service, they will manifest to all men the love with which God loved the world.
II Vatican Council, Decree on the Apostolate of the Laity, n. 4: This life of intimate union with Christ in the Church is nourished by spiritual aids.... These are to be used by the laity in such a way that, while correctly fulfilling their secular duties in the ordinary conditions of life, they do not separate union with Christ from their life but rather performing their work according to God's will they grow in that union.... Neither family concerns nor other secular affairs should be irrelevant to their spiritual life, in keeping with the words of the Apostle, "Whatever you do in word or work, do all in the name of the Lord Jesus Christ, giving thanks to God the Father through him."
II Vatican Council, Pastoral Const. on the Church in the Modern World, n. 43: This split between the faith which many profess and their daily lives deserves to be counted among the more serious errors of our age.... Therefore, let there be no false opposition between professional and social activities on the one hand, and religious life on the other.... Christians should rather rejoice that, following the example of Christ who worked as an artisan, they are free to give proper exercise to all their earthly activities and to their humane, domestic, professional, social and technical enterprises by gathering them into one vital synthesis with religious values, under whose supreme direction all things are harmonized unto God's glory.
Second General Grant
A partial indulgence is granted to the faithful, who in a spirit of faith and mercy give of themselves or of their goods to serve their brothers in need.
This second grant is intended to serve as an incentive to the faithful to perform more frequent acts of charity and mercy, thus following the example and obeying the command of Christ Jesus.
However, not all works of charity are thus indulgenced, but only those which "serve their brothers in need," in need, for example, of food or clothing for the body or of instruction or comfort for the soul.
Mt 25, 35-36. 40: For I was hungry and you gave me to eat; I was thirsty and you gave me to drink; I was a stranger and you took me in; naked and you covered me; sick and you visited me; I was in prison and you came to me.... Amen I say to you, as long as you did it for one of these, the least of my brethren, you did it for me.
Jn 13, 34-35: A new commandment I give you, that you love one another: that as I have loved you, you also love one another. By this will all men know that you are my disciples, if you have love for one another.
Rom 12, 8. 10-11. 13: He who gives, in simplicity; . . . he who shows mercy, with cheerfulness.... Love one another with fraternal charity, anticipating one another with honor. Be not slothful in zeal; be fervent in spirit, serving the Lord.... Share the needs of the saints, practicing hospitality.
I Cor 13, 3: And if I distribute all my goods to feed the poor, . . . yet do not have charity, it profits me nothing.
Gal 6, 10: While we have time, let us do good to all men, but especially to those who are of the household of the faith.
Eph 5, 2: Walk in love, as Christ also loved us.
1 Thes 4, 9: You yourselves have learned from God to love one another.
Heb 13, 1: Let brotherly love abide in you.
Jas 1, 27: Religion pure and undefiled before God the Father is this: to give aid to orphans and widows in their tribulation and to keep oneself unspotted from this world.
1 Pt 1, 22: Now that your obedience to charity has purified your souls for a brotherly love that is sincere, love one another heartily and intensely.
1 Pt 3, 8-9: Finally, be all like-minded, compassionate, lovers of the brethren, merciful, humble; not rendering evil for evil, or abuse for abuse, but contrariwise, blessing; for unto this were you called that you might inherit blessing.
2 Pt 1, 5. 7: Do you accordingly strive diligently to supply . . . your piety with fraternal love, your fraternal love with charity.
1 Jn 3, 17-18: He who has the goods of this world and sees his brother in need and closes his heart to him, how does the love of God abide in him? My dear children, let us not love in word, neither with the tongue, but in deed and in truth.
II Vatican Council, Decree on the Apostolate of the Laity, n. 8: Wherever there are people in need of food and drink, clothing, housing, medicine, employment, education; wherever men lack the facilities necessary for living a truly human life or are afflicted with serious distress or illness or suffer exile or imprisonment, there christian charity should seek them out and find them, console them with great solicitude and help them with appropriate relief.... In order that the exercise of charity on this scale may be unexceptionable in appearance as well as in fact, it is altogether necessary to consider in one's neighbor the image of God in which he has been created, and also Christ the Lord to whom is really offered whatever is given to a needy person.
II Vatican Council, Decree on the Apostolate of the Laity, n. 31c: Since the works of charity and mercy express the most striking testimony of the Christian life, apostolic formation should lead also to the performance of these works so that the faithful may learn from childhood on to have compassion for their brethren and to be generous in helping those in need.
II Vatican Council, Pastoral Const. on the Church in the Modern World, n. 93: Mindful of the Lord's saying: "by this will all men know that you are my disciples, if you have love for one another," Christians cannot yearn for anything more ardently than to serve the men of the modern world with mounting generosity and success.... Now the Father wills that in all men we recognize Christ our brother and love him effectively in word and in deed.
Third General Grant
A partial indulgence is granted to the faithful, who in a spirit of penance voluntarily deprive themselves of what is licit and pleasing to them.
This third grant is intended to move the faithful to bridle their passions and thus learn to bring their bodies into subjection and to conform themselves to Christ in his poverty and suffering.
But self-denial will be more precious, if it is united to charity, according to the teaching of St. Leo the Great: "Let us give to virtue what we refuse to self-indulgence. Let what we deny ourselves by fast -- be the refreshment of the poor."
Lk 9, 23: If anyone wishes to come after me, let him deny himself, and take up his cross daily, and follow me.
Lk 13, 5: Unless you repent, you will all perish in the same manner (see 13, 3).
Rom 8, 13: But if by the spirit you put to death the deeds of the flesh, you will live.
Rom 8, 17: Provided, however, we suffer with him that we may also be glorified with him.
1 Cor 9, 25-27: And everyone in a contest abstains from all things, and they indeed to receive a perishable crown, but we an imperishable. I, therefore, so run as not without a purpose; I so fight as not beating the air; but I chastise my body and bring it into subjection.
2 Cor 4, 10: Always bearing about in our body the dying of Jesus, so that the life also of Jesus may be made manifest in our bodily frame.
2 Tm 2, 11-12: This saying is true: If we have died with him, we shall also live with him; if we endure, we shall also reign with him.
Ti 2, 12: In order that rejecting . . . worldly lusts, we may live temperately and justly and piously in this world.
1 Pt 4, 13: Partakers of the sufferings of Christ, rejoice that you may also rejoice with exultation in the revelation of his glory.
II Vatican Council, Decree on Priestly Training, n. 9: With a particular concern should they be so formed in priestly obedience, in a simple way of life and in the spirit of self-denial that they are accustomed to give up willingly even those things that are permitted but are not expedient, and to conform themselves to Christ crucified.
II Vatican Council, Dogmatic Const. on the Church, n. 10: But the faithful, in virtue of their royal priesthood, join in the offering of the Eucharist. They likewise exercise that priesthood in receiving the sacraments, in prayer and thanksgiving, in the witness of a holy life, and by self-denial and active charity.
II Vatican Council, Dogmatic Const. on the Church, n. 41: In the various classes and differing duties of life, one and the same holiness is cultivated by all, who are moved by the Spirit of God and who obey the voice of the Father and worship God the Father in spirit and in truth. These people follow the poor Christ, the humble and cross-bearing Christ, in order to be worthy of being sharers in his glory.
Apost. Const. Repent, III c: The Church urges all the faithful to live up to the divine commandment of penance by afflicting their bodies by some acts of chastisement, over and above the discomforts and annoyances of everyday life.... The Church wants to point out that there are three principal ways of satisfying the commandment to do penance, handed down from ancient times -- prayer, fasting and works of charity -- even though abstinence from meat and fasting have received special stress. These penitential methods could be found in all ages, but in our day there are special reasons why one method is encouraged more than the others because of local circumstances. Thus, in nations enjoying greater economic prosperity, encouragement should be given to offering some evidence of self-denial so that Christians will not conform to the world, and at the same time to offering some evidence of charity toward brothers, including those living far away, who are suffering from hunger and poverty.
From the Enchiridion of Indulgences, 1968
Also, please see Matthew 16:18 if there any questions as to the authority to issue these grants.
Isn't it amazing? As I said in post #61, That's the trick with indulgences that protestants can't seem to understand: in the doing of the indulgenced activity with the proper disposition (a requirement to gain the indulgence), the person grows in personal holiness as their concupiscence decreases. The verses we see in the above general indulgences are perfect examples of this. In addition to this, there are specific examples of indulgenced behavior that have direct origin in scripture, such as reciting the canticle, the Magnificat.
There is one that I'd like to point out in particular:
50. Reading of Sacred Scripture (Sacrae Scripturae lectio)A partial indulgence is granted to the faithful, who with the veneration due the divine word make a spiritual reading from Sacred Scripture.
A plenary indulgence is granted, if this reading is continued for at least one half an hour.
But keep in mind the conditions for receiving an indulgence:
To be capable of gaining an indulgence for oneself, it is required that one be
- baptized,
- not excommunicated,
- in the state of grace at least at the completion of the prescribed works, and
- a subject of the one granting the indulgence.
In order that one who is capable may actually gain indulgences, one
- must have at least a general intention to gain them and
- must in accordance with the tenor of the grant perform the enjoined works at the time and in the manner prescribed.
(and no, I don't think you were really asking this question, but I also don't think you were expecting that an answer could be provided, either)
BTTT! Great point.
Are you sure that there is not another HarleyD writing posts? Who was it that posted that "...Catholics believe that no priest, as an individual man, however pious or learned, has power to forgive sins. This power belongs to God alone"? Wasn't that YOU? Wikipedia is wrong, as I have stated, and now, your alter ego agrees with me...
In fact, I don't see anything wrong with the EO position off hand.
Clearly, this is not the same HarleyD I know. HE refutes the Catholic/Orthodox idea of Sacraments. HE says that grace is not obtained through the Church's Sacrament of Penance.
With the RCC position, the Church is placing itself in authority of the one doing the forgiving
Funny. You agree with the "EO" position, then you refute it because the "RCC" adheres to it. I suppose if Rome has anything to do with something, it is tainted. Sort of like the Eucharist, right? Again, I repeat that the Church doesn't place ITSELF in authority! That is one of the first things the Church teaches us - it is the continuation of the Incarnation of Christ.
Historically if you pay a sum to the Roman Church you could save someone from hell.
Flatly contradicting Catholic theology seems to be your specialty today. Indulgences don't save ANYONE from hell. Even in the Medieval period, they merely "shortened" one's stay in Purgatory. Purgatory, as you may or may not know, is for the saved...
The Church absolves people from sin through the command of Christ. It has nothing to do with penance assigned or indulgences. All of your posts seem to be fraught with straw-man arguments. This is sad, because I realize that you are not an unintelligent person. I pray that you are not attempting to maliciously mislead people of good faith.
Regards
25,000 Hail Mary's and you are good for one round-trip? :)
And you didn't disappoint - an answer was not provided. No Scripture was provided to show that Jesus turned over the Keys to Heaven and Salvation to the RC priesthood. Jesus paid the price for our Salvation on the Cross - He did not then turn around and make my Salvation dependent on your priesthood.
Please make up your mind: are you talking about indulgences, or salvation?
Indulgences only benefit the saved; they don't gain anyone's salvation.
Indulgences only benefit the saved; they don't gain anyone's salvation.
Indulgences only benefit the saved; they don't gain anyone's salvation.
Indulgences only benefit the saved; they don't gain anyone's salvation.
Do I need to say it more?
I do not believe confession is a sacrament-certainly not like baptism or communion.
As far as declaring Orthodox and Roman Catholics as different sacraments I said there are differences in the sacrament-not that they were different sacraments. Differences that you've acknowledge.
As far as my encyclopedia snippets goes I will say that I read through the material on newadvent as well as visiting some of the EO websites. It is a simple matter of reading the different theological beliefs and comparing the similarities and differences. However, I don't feel a need to post all the reading material here. I could deduce that EOs don't believe in indulgences simply based on the doctrinal statements I read on other sites and the definitions posted here-so they must have been right. With all due respect, I find people to be faulty (myself included) and prefer to check the official policy sites.
I'm not talking about the Roman Catholic Church selling indulgences now. I'm talking about history 500 years ago. It would be my guess the sales of indulgences popped up between 1) the time when the EO and the RC split and 2)Luther and the Reformation.
BTW-Just a thought so don't get mad at me. People nowadays will forgo what has been handed down for the sake of ecumenicalism. I find your marginalizing this issue troubling but not out of character with a great many Christians today. While the EO and RCC may see this as much to do about nothing I see a significant theological difference and minimizing the correct interpretation of doctrine for the sake of "getting along". Frankly, it's none of my business since I'm neither EO or RCC, I don't buy into either interpretation and I have no right sticking my nose into this business. It only goes back to my statement on another post that everyone is heading towards your direction-but there's a price to be paid.
And this is the really cool part about your statement: we will all find out some day in the not too distant future.
And here's the dichotomy: protestants are certain that those who follow Christianity as established by the apostles will burn in hell forever (their definition of salvation by grace)
Followers of Christianity as established by the Apostles are confident that the mercy of God will cover their ignorance not gained through their own fault:
15. The Church recognizes that in many ways she is linked with those who, being baptized, are honored with the name of Christian, though they do not profess the faith in its entirety or do not preserve unity of communion with the successor of Peter. For there are many who honor Sacred Scripture, taking it as a norm of belief and a pattern of life, and who show a sincere zeal. They lovingly believe in God the Father Almighty and in Christ, the Son of God and Saviour. They are consecrated by baptism, in which they are united with Christ. They also recognize and accept other sacraments within their own Churches or ecclesiastical communities. Many of them rejoice in the episcopate, celebrate the Holy Eucharist and cultivate devotion toward the Virgin Mother of God. They also share with us in prayer and other spiritual benefits. Likewise we can say that in some real way they are joined with us in the Holy Spirit, for to them too He gives His gifts and graces whereby He is operative among them with His sanctifying power. Some indeed He has strengthened to the extent of the shedding of their blood. In all of Christ's disciples the Spirit arouses the desire to be peacefully united, in the manner determined by Christ, as one flock under one shepherd, and He prompts them to pursue this end. Mother Church never ceases to pray, hope and work that this may come about. She exhorts her children to purification and renewal so that the sign of Christ may shine more brightly over the face of the earth.
- Apostolic Constitution Lumen Gentium, 1964.
Of course, that is salvation by works.
Amazing the difference between the two...
1. The Faithful, on earth, can, by their good works, performed in the state of grace, render atonement for one another.
The possibility of vicarious atonement is founded in the unity of the Mystical Body. As Christ, the Head, in His expiatory sufferings, took the place of the members, the Church, so also one member can take the place of another. (The doctrine of Indulgences is based on this possibility of vicarious atonement).
Of course, the concept of vicarious atonement precedes Christianity. The innocent person takes onto himself the responsibility for the displeasure of God which the guilty person "merited", in order by sacrifice to win again the Divine favor for the guilty person. For example, Moses offers himself to God as a sacrifice for the people who have sinned (Ex 32:32). Job brings God a burnt offering, in order to expiate the sins of his children (Job 1:5). Isaiah prophesies the vicarious atonement for sins by Jesus. In the NT, Paul teaches that the faithful can rend expiation for one another (Col 1:24; 2 Cor 12:15; 2 Tim 4:6).
Even in the writings of the earliest Fathers, the view is found that the death of the martyrs is a means of expiation for others as well as themselves. St. Ignatius of Antioch writes to the Ephesians that he is consecrating himself for them, that is, that he will offer himself as an expiation offering (8, 1). He also writes to St. Polycarp "Let your works be as your deposited withholdings, so that you may received the back pay which has accrued to you" (6, 2). St. Ignatius is using a military term of withholding part of a soldier's pay, held by the unit's financial officer, and paying this back when the soldier is retired. In the letter to Polycarp, he also designates himself and his claim as "ransom money" for St. Polycarp (2, 3)
Appealing to 2 Cor 12:15 and 2 Tim 4:6, Origen teaches that the Apostles and Martyrs, by their death, remove the sins of the faithful (Numbers homily 10, 2). Tertullian and St. Cyprian attestes to the custom of accepting penitents back into the Church communion on the letter of recommendation of a martyr. St. Cyprian says that "sinners can be supported with the Lord by the help of the martryrs (Ep. 19, 2; 18, 1) St. Ambrose also mentions this in De. Virg. I 7, 32.
Now, with that established, we move to the second part of the doctrine...
There is a communion between the Faithful on Earth and the Saints in Heaven. It is a dogma of belief that we, here on earth, can invoke the saint's intercessions. Naturally, since we in the Body are mystically united, and death will not separate us from Christ, we here on earth are able to not only ask for the intercessions of the saints in heaven, but we can also vicariously offer our sufferings or merits specifically for the souls in Purgatory. There is no need to "prove" this, as there are too many citations of the custom of praying for the dead - a useless proposition for those in heaven or hell. Tertullian mentions it as an "ancient custom" of offering prayers for the dead spouse on the "anniversary" of their death, for example. The Liturgy of the Dead shows this, as well. And the graves of Christians also testify to this belief, where grave inscriptions mention that the souls be recommended to the martyrs.
Hopefully, I have shown that Apostolic Tradition and the Scripture points to the Christian belief that the Merits of souls in heaven, particularly martyrs, CAN aid us here or even while we are in Purgatory. Also, our own merits and prayers can effect those in Purgatory. This is what Catholics believe as a result of subsequent Councils that followed after the Great Schism, although they are beliefs commonly held by the entire Church long before the Schism. Again, not to argue, but to merely point out for others why we believe what we believe.
And finally, all rests on the idea of Christ's merits, of course. Without His objective redemption of all men, there is no talk of merit. Strictly speaking, only Jesus has merited anything. We merit only on a secondary level, meritum de Congruo. We cannot merit a legal claim - meritum de condigno - only a merit out of the Righteousness of God, who promises eternal salvation to those who obey His commands. This merit relies on God's Goodness, not a Legal Obligation.
Brother in Christ
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