Happy Reformation Day!
Out of love and concern for the truth, and with the
object of eliciting it, the following heads will be the subject of a
public discussion at Wittenberg under the presidency of the reverend
father, Martin Luther, Augustinian, Master of Arts and Sacred Theology,
and duly appointed Lecturer on these subjects in that place. He
requests that whoever cannot be present personally to debate the matter
orally will do so in absence in writing.
- When our Lord and Master, Jesus Christ, said “Repent”, He called for the entire life of believers to be one of repentance.
- The word cannot be properly understood as referring to the
sacrament of penance, i.e. confession and satisfaction, as administered
by the clergy.
- Yet its meaning is not restricted to repentance in one’s
heart; for such repentance is null unless it produces outward signs in
various mortifications of the flesh.
- As long as hatred of self abides (i.e. true inward
repentance) the penalty of sin abides, viz., until we enter the kingdom
- The pope has neither the will nor the power to remit any
penalties beyond those imposed either at his own discretion or by canon
- The pope himself cannot remit guilt, but only declare and
confirm that it has been remitted by God; or, at most, he can remit it
in cases reserved to his discretion. Except for these cases, the guilt
- God never remits guilt to anyone without, at the same time, making him humbly submissive to the priest, His representative.
- The penitential canons apply only to men who are still alive, and, according to the canons themselves, none applies to the dead.
- Accordingly, the Holy Spirit, acting in the person of the
pope, manifests grace to us, by the fact that the papal regulations
always cease to apply at death, or in any hard case.
- It is a wrongful act, due to ignorance, when priests retain the canonical penalties on the dead in purgatory.
- When canonical penalties were changed and made to apply to
purgatory, surely it would seem that tares were sown while the bishops
- In former days, the canonical penalties were imposed, not
after, but before absolution was pronounced; and were intended to be
tests of true contrition.
- Death puts an end to all the claims of the Church; even
the dying are already dead to the canon laws, and are no longer bound
- Defective piety or love in a dying person is necessarily
accompanied by great fear, which is greatest where the piety or love is
- This fear or horror is sufficient in itself, whatever else
might be said, to constitute the pain of purgatory, since it approaches
very closely to the horror of despair.
- There seems to be the same difference between hell, purgatory, and heaven as between despair, uncertainty, and assurance.
- Of a truth, the pains of souls in purgatory ought to be abated, and charity ought to be proportionately increased.
- Moreover, it does not seem proved, on any grounds of
reason or Scripture, that these souls are outside the state of merit,
or unable to grow in grace.
- Nor does it seem proved to be always the case that they
are certain and assured of salvation, even if we are very certain
- Therefore the pope, in speaking of the plenary remission
of all penalties, does not mean “all” in the strict sense, but only
those imposed by himself.
- Hence those who preach indulgences are in error when they
say that a man is absolved and saved from every penalty by the pope’s
- Indeed, he cannot remit to souls in purgatory any penalty which canon law declares should be suffered in the present life.
- If plenary remission could be granted to anyone at all, it would be only in the cases of the most perfect, i.e. to very few.
- It must therefore be the case that the major part of the
people are deceived by that indiscriminate and high-sounding promise of
relief from penalty.
- The same power as the pope exercises in general over
purgatory is exercised in particular by every single bishop in his
bishopric and priest in his parish.
- The pope does excellently when he grants remission to the
souls in purgatory on account of intercessions made on their behalf,
and not by the power of the keys (which he cannot exercise for them).
- There is no divine authority for preaching that the soul
flies out of the purgatory immediately the money clinks in the bottom
of the chest.
- It is certainly possible that when the money clinks in the
bottom of the chest avarice and greed increase; but when the church
offers intercession, all depends in the will of God.
- Who knows whether all souls in purgatory wish to be
redeemed in view of what is said of St. Severinus and St. Pascal?
(Note: Paschal I, pope 817-24. The legend is that he and Severinus were
willing to endure the pains of purgatory for the benefit of the
- No one is sure of the reality of his own contrition, much less of receiving plenary forgiveness.
- One who bona fide buys indulgence is a rare as a bona fide penitent man, i.e. very rare indeed.
- All those who believe themselves certain of their own
salvation by means of letters of indulgence, will be eternally damned,
together with their teachers.
- We should be most carefully on our guard against those who
say that the papal indulgences are an inestimable divine gift, and that
a man is reconciled to God by them.
- For the grace conveyed by these indulgences relates simply
to the penalties of the sacramental “satisfactions” decreed merely by
- It is not in accordance with Christian doctrines to preach
and teach that those who buy off souls, or purchase confessional
licenses, have no need to repent of their own sins.
- Any Christian whatsoever, who is truly repentant, enjoys
plenary remission from penalty and guilt, and this is given him without
letters of indulgence.
- Any true Christian whatsoever, living or dead,
participates in all the benefits of Christ and the Church; and this
participation is granted to him by God without letters of indulgence.
- Yet the pope’s remission and dispensation are in no way to
be despised, for, as already said, they proclaim the divine remission.
- It is very difficult, even for the most learned
theologians, to extol to the people the great bounty contained in the
indulgences, while, at the same time, praising contrition as a virtue.
- A truly contrite sinner seeks out, and loves to pay, the
penalties of his sins; whereas the very multitude of indulgences dulls
men’s consciences, and tends to make them hate the penalties.
- Papal indulgences should only be preached with caution,
lest people gain a wrong understanding, and think that they are
preferable to other good works: those of love.
- Christians should be taught that the pope does not at all
intend that the purchase of indulgences should be understood as at all
comparable with the works of mercy.
- Christians should be taught that one who gives to the
poor, or lends to the needy, does a better action than if he purchases
- Because, by works of love, love grows and a man becomes a
better man; whereas, by indulgences, he does not become a better man,
but only escapes certain penalties.
- Christians should be taught that he who sees a needy
person, but passes him by although he gives money for indulgences,
gains no benefit from the pope’s pardon, but only incurs the wrath of
- Christians should be taught that, unless they have more
than they need, they are bound to retain what is only necessary for the
upkeep of their home, and should in no way squander it on indulgences.
- Christians should be taught that they purchase indulgences voluntarily, and are not under obligation to do so.
- Christians should be taught that, in granting indulgences,
the pope has more need, and more desire, for devout prayer on his own
behalf than for ready money.
- Christians should be taught that the pope’s indulgences
are useful only if one does not rely on them, but most harmful if one
loses the fear of God through them.
- Christians should be taught that, if the pope knew the
exactions of the indulgence-preachers, he would rather the church of
St. Peter were reduced to ashes than be built with the skin, flesh, and
bones of the sheep.
- Christians should be taught that the pope would be
willing, as he ought if necessity should arise, to sell the church of
St. Peter, and give, too, his own money to many of those from whom the
pardon-merchants conjure money.
- It is vain to rely on salvation by letters of indulgence,
even if the commissary, or indeed the pope himself, were to pledge his
own soul for their validity.
- Those are enemies of Christ and the pope who forbid the
word of God to be preached at all in some churches, in order that
indulgences may be preached in others.
- The word of God suffers injury if, in the same sermon, an equal or longer time is devoted to indulgences than to that word.
- The pope cannot help taking the view that if indulgences
(very small matters) are celebrated by one bell, one pageant, or one
ceremony, the gospel (a very great matter) should be preached to the
accompaniment of a hundred bells, a hundred processions, a hundred
- The treasures of the church, out of which the pope
dispenses indulgences, are not sufficiently spoken of or known among
the people of Christ.
- That these treasures are not temporal are clear from the
fact that many of the merchants do not grant them freely, but only
- Nor are they the merits of Christ and the saints, because,
even apart from the pope, these merits are always working grace in the
inner man, and working the cross, death, and hell in the outer man.
- St. Laurence said that the poor were the treasures of the
church, but he used the term in accordance with the custom of his own
- We do not speak rashly in saying that the treasures of the
church are the keys of the church, and are bestowed by the merits of
- For it is clear that the power of the pope suffices, by itself, for the remission of penalties and reserved cases.
- The true treasure of the church is the Holy gospel of the glory and the grace of God.
- It is right to regard this treasure as most odious, for it makes the first to be the last.
- On the other hand, the treasure of indulgences is most acceptable, for it makes the last to be the first.
- Therefore the treasures of the gospel are nets which, in former times, they used to fish for men of wealth.
- The treasures of the indulgences are the nets to-day which they use to fish for men of wealth.
- The indulgences, which the merchants extol as the greatest
of favours, are seen to be, in fact, a favourite means for
- Nevertheless, they are not to be compared with the grace of God and the compassion shown in the Cross.
- Bishops and curates, in duty bound, must receive the commissaries of the papal indulgences with all reverence.
- But they are under a much greater obligation to watch
closely and attend carefully lest these men preach their own fancies
instead of what the pope commissioned.
- Let him be anathema and accursed who denies the apostolic character of the indulgences.
- On the other hand, let him be blessed who is on his guard against the wantonness and license of the pardon-merchant’s words.
- In the same way, the pope rightly excommunicates those who make any plans to the detriment of the trade in indulgences.
- It is much more in keeping with his views to excommunicate
those who use the pretext of indulgences to plot anything to the
detriment of holy love and truth.
- It is foolish to think that papal indulgences have so much
power that they can absolve a man even if he has done the impossible
and violated the mother of God.
- We assert the contrary, and say that the pope’s pardons
are not able to remove the least venial of sins as far as their guilt
- When it is said that not even St. Peter, if he were now
pope, could grant a greater grace, it is blasphemy against St. Peter
and the pope.
- We assert the contrary, and say that he, and any pope
whatever, possesses greater graces, viz., the gospel, spiritual powers,
gifts of healing, etc., as is declared in I Corinthians 12 [:28].
- It is blasphemy to say that the insignia of the cross with the papal arms are of equal value to the cross on which Christ died.
- The bishops, curates, and theologians, who permit
assertions of that kind to be made to the people without let or
hindrance, will have to answer for it.
- This unbridled preaching of indulgences makes it difficult
for learned men to guard the respect due to the pope against false
accusations, or at least from the keen criticisms of the laity.
- They ask, e.g.: Why does not the pope liberate everyone
from purgatory for the sake of love (a most holy thing) and because of
the supreme necessity of their souls? This would be morally the best of
all reasons. Meanwhile he redeems innumerable souls for money, a most
perishable thing, with which to build St. Peter’s church, a very minor
- Again: Why should funeral and anniversary masses for the
dead continue to be said? And why does not the pope repay, or permit to
be repaid, the benefactions instituted for these purposes, since it is
wrong to pray for those souls who are now redeemed?
- Again: Surely this is a new sort of compassion, on the
part of God and the pope, when an impious man, an enemy of God, is
allowed to pay money to redeem a devout soul, a friend of God; while
yet that devout and beloved soul is not allowed to be redeemed without
payment, for love’s sake, and just because of its need of redemption.
- Again: Why are the penitential canon laws, which in fact,
if not in practice, have long been obsolete and dead in themselves,—why
are they, to-day, still used in imposing fines in money, through the
granting of indulgences, as if all the penitential canons were fully
- Again: since the pope’s income to-day is larger than that
of the wealthiest of wealthy men, why does he not build this one church
of St. Peter with his own money, rather than with the money of indigent
- Again: What does the pope remit or dispense to people who,
by their perfect repentance, have a right to plenary remission or
- Again: Surely a greater good could be done to the church
if the pope were to bestow these remissions and dispensations, not
once, as now, but a hundred times a day, for the benefit of any
- What the pope seeks by indulgences is not money, but
rather the salvation of souls; why then does he suspend the letters and
indulgences formerly conceded, and still as efficacious as ever?
- These questions are serious matters of conscience to the
laity. To suppress them by force alone, and not to refute them by
giving reasons, is to expose the church and the pope to the ridicule of
their enemies, and to make Christian people unhappy.
- If therefore, indulgences were preached in accordance with
the spirit and mind of the pope, all these difficulties would be easily
overcome, and indeed, cease to exist.
- Away, then, with those prophets who say to Christ’s people, “Peace, peace,” where in there is no peace.
- Hail, hail to all those prophets who say to Christ’s people, “The cross, the cross,” where there is no cross.
- Christians should be exhorted to be zealous to follow Christ, their Head, through penalties, deaths, and hells.
- And let them thus be more confident of entering heaven through many tribulations rather than through a false assurance of peace.