În urmă cu 500 de ani 95 de afirmații ”vulgarizate” au schimbat istoria gîndirii creștine (occidentale) – ziua 55

Christianity can be condensed into four words: Admit, Submit, Commit and Transmit. -Samuel Wilberforce

Source: În urmă cu 500 de ani 95 de afirmații ”vulgarizate” au schimbat istoria gîndirii creștine (occidentale) – ziua 55

Astăzi se împlinesc 500 de ani de la afișarea celor 95 de afirmații elaborate de Luther. N-au fost bătute în cuie în sensul unei ofense adresate bisericii, ci au fost puse acolo pentru că acesta era modul în care se făceau cunoscute astfel de lucruri în acea vreme. Tensiunea acelei zile a fost mult mai mică decît ne fac filmele sau diferitele narațiuni, fie și ale unor istorici romantico-isterici, să credem.

Afirmațiile au fost publicate în latină. Titlul inițial a fost Disputatio pro declaratione virtutis indulgentiarum. Abia traducerea tezelor în germană și vulgarizarea lor (atît în sens etimologic – coborîrea la vulg (popor), dar și vulgarizarea lor hermenutică) a generat apoi răspîndirea acestora și aprinderea miriștii deja uscate a Reformei.

Vulgarizarea însemna inițial popularizare. Din păcate, ambele procese s-au întîmplat și popularizarea și vulgarizarea, manipularea unor afirmații pentru a crea și mai multă tensiune.

Puțini au citit pînă la capăt cele 95 de teze și unele dintre acestea, fără cunoașterea contextului istoric și eclesial, sînt astăzi complet irelevante.

Iată cum va fi arătat documentul (foarte probabil):

sursa 

apasă link-ul pentru a descărca documentul într-un format lizibil.

și textul latinesc:

LATIN TEXT

“Disputatio pro Declaratione Virtutis Indulgentiarum.”
by Dr. Martin Luther, 1483-1546
D. MARTIN LUTHERS WERKE: KRITISCHE GESAMMTAUSGABE.
1. Band (Weimar: Hermann Boehlau, 1883). pp. 233-238.
PW #001-001La

Amore et studio elucidande veritatis hec subscripta disputabuntur
Wittenberge, Presidente R. P. Martino Lutther, Artium et S.
Theologie Magistro eiusdemque ibidem lectore Ordinario. Quare
petit, ut qui non possunt verbis presentes nobiscum disceptare
agant id literis absentes. In nomine domini nostri Hiesu Christi.
Amen.

1. Dominus et magister noster Iesus Christus dicendo `Penitentiam
agite &c.’ omnem vitam fidelium penitentiam esse voluit.

2. Quod verbum de penitentia sacramentali (id est confessionis et
satisfactionis, que sacerdotum ministerio celebratur) non potest
intelligi.

3. Non tamen solam intendit interiorem, immo interior nulla est,
nisi foris operetur varias carnis mortificationes.

4. Manet itaque pena, donec manet odium sui (id est penitentia
vera intus), scilicet usque ad introitum regni celorum.

5. Papa non vult nec potest ullas penas remittere preter eas, quas
arbitrio vel suo vel canonum imposuit.

6. Papa non potest remittere ullam culpam nisi declarando, et
approbando remissam a deo Aut certe remittendo casus reservatos
sibi, quibus contemptis culpa prorsus remaneret.

7. Nulli prorus remittit deus culpam, quin simul eum subiiciat
humiliatum in omnibus sacerdoti suo vicario.

8. Canones penitentiales solum viventibus sunt impositi nihilque
morituris secundum eosdem debet imponi.

9. Inde bene nobis facit spiritussanctus in papa excipiendo in
suis decretis semper articulum mortis et necessitatis.

10. Indocte et male faciunt sacerdotes ii, qui morituris
penitentias canonicas in purgatorium reservant.

11. Zizania illa de mutanda pena Canonica in penam purgatorii
videntur certe dormientibus episcopis seminata.

12. Olim pene canonice non post, sed ante absolutionem
imponebantur tanquam tentamenta vere contritionis.

13. Morituri per mortem omnia solvunt et legibus canonum mortui
iam sunt, habentes iure earum relaxationem.

14. Imperfecta sanitas seu charitas morituri necessario secum fert
magnum timorem, tantoque maiorem, quanto minor fuerit ipsa.

15. Hic timor et horror satis est se solo (ut alia taceam) facere
penam purgatorii, cum sit proximus desperationis horrori.

16. Videntur infernus, purgaturium, celum differre, sicut
desperatio, prope desperatio, securitas differunt.

17. Necessarium videtur animabus in purgatorio sicut minni
horrorem ita augeri charitatem.

18. Nec probatum videtur ullis aut rationibus aut scripturis, quod
sint extra statum meriti seu augende charitatis.

19. Nec hoc probatum esse videtur, quod sint de sua beatitudine
certe et secure, saltem omnes, licet nos certissimi simus.

20. Igitur papa per remissionem plenariam omnium penarum non
simpliciter omnium intelligit, sed a seipso tantummodo
impositarum.

21. Errant itaque indulgentiarum predicatores ii, qui dicunt per
pape indulgentias hominem ab omni pena solvi et salvari.

22. Quin nullam remittit animabus in purgatorio, quam in hac vita
debuissent secundum Canones solvere.

23. Si remissio ulla omnium omnino penarum potest alicui dari,
certum est eam non nisi perfectissimis, i.e. paucissimis, dari.

24. Falli ob id necesse est maiorem partem populi per
indifferentem illam et magnificam pene solute promissionem.

25. Qualem potestatem habet papa in purgatorium generaliter, talem
habet quilibet Episcopus et Curatus in sua diocesi et parochia
specialiter.

1. [26] Optime facit papa, quod non potestate clavis (quam nullam
habet) sed per modum suffragii dat animabus remissionem.

2. [27] Hominem predicant, qui statim ut iactus nummus in cistam
tinnierit evolare dicunt animam.

3. [28] Certum est, nummo in cistam tinniente augeri questum et
avariciam posse: suffragium autem ecclesie est in arbitrio dei
solius.

4. [29] Quis scit, si omnes anime in purgatorio velint redimi,
sicut de s. Severino et Paschali factum narratur.

5. [30] Nullus securus est de veritate sue contritionis,
multominus de consecutione plenarie remissionis.

6. [31] Quam rarus est vere penitens, tam rarus est vere
indulgentias redimens, i. e. rarissimus.

7. [32] Damnabuntur ineternum cum suis magistris, qui per literas
veniarum securos sese credunt de sua salute.

8. [33] Cavendi sunt nimis, qui dicunt venias illas Pape donum
esse illud dei inestimabile, quo reconciliatur homo deo.

9. [34] Gratie enim ille veniales tantum respiciunt penas
satisfactionis sacramentalis ab homine constitutas.

10. [35] Non christiana predicant, qui docent, quod redempturis
animas vel confessionalia non sit necessaria contritio.

11. [36] Quilibet christianus vere compunctus habet remissionem
plenariam a pena et culpa etiam sine literis veniarum sibi
debitam.

12. [37] Quilibet versus christianus, sive vivus sive mortuus,
habet participationem omnium bonorum Christi et Ecclesie etiam
sine literis veniarum a deo sibi datam.

13. [38] Remissio tamen et participatio Pape nullo modo est
contemnenda, quia (ut dixi) est declaratio remissionis divine.

14. [39] Difficillimum est etiam doctissimis Theologis simul
extollere veniarum largitatem et contritionis veritatem coram
populo.

15. [40] Contritionis veritas penas querit et amat, Veniarum autem
largitas relaxat et odisse facit, saltem occasione.

16. [41] Caute sunt venie apostolice predicande, ne populus false
intelligat eas preferri ceteris bonis operibus charitatis.

17. [42] Docendi sunt christiani, quod Pape mens non est,
redemptionem veniarum ulla ex parte comparandam esse operibus
misericordie.

18. [43] Docendi sunt christiani, quod dans pauperi aut mutuans
egenti melius facit quam si venias redimereet.

19. [44] Quia per opus charitatis crescit charitas et fit homo
melior, sed per venias non fit melior sed tantummodo a pena
liberior.

20. [45] Docendi sunt christiani, quod, qui videt egenum et
neglecto eo dat pro veniis, non idulgentias Pape sed indignationem
dei sibi vendicat.

21. [46] Docendi sunt christiani, quod nisi superfluis abundent
necessaria tenentur domui sue retinere et nequaquam propter venias
effundere.

22. [47] Docendi sunt christiani, quod redemptio veniarum est
libera, non precepta.

23. [48] Docendi sunt christiani, quod Papa sicut magis eget ita
magis optat in veniis dandis pro se devotam orationem quam
promptam pecuniam.

24. [49] Docendi sunt christiani, quod venie Pape sunt utiles, si
non in cas confidant, Sed nocentissime, si timorem dei per eas
amittant.

25. [50] Docendi sunt christiani, quod si Papa nosset exactiones
venialium predicatorum, mallet Basilicam s. Petri in cineres ire
quam edificari cute, carne et ossibus ovium suarum.

1. [51] Docendi sunt christiani, quod Papa sicut debet ita vellet,
etiam vendita (si opus sit) Basilicam s. Petri, de suis pecuniis
dare illis, a quorum plurimis quidam concionatores veniarum
pecuniam eliciunt.

2. [52] Vana est fiducia salutis per literas veniarum, etiam si
Commissarius, immo Papa ipse suam animam pro illis impigneraret.

3. [53] Hostes Christi et Pape sunt ii, qui propter venias
predicandas verbum dei in aliis ecclesiis penitus silere iubent.

4. [54] Iniuria fit verbo dei, dum in eodem sermone equale vel
longius tempus impenditur veniis quam illi.

5. [55] Mens Pape necessario est, quod, si venie (quod minimum
est) una campana, unis pompis et ceremoniis celebrantur,
Euangelium (quod maximum est) centum campanis, centum pompis,
centum ceremoniis predicetur.

6. [56] Thesauri ecclesie, unde Pape dat indulgentias, neque satis
nominati sunt neque cogniti apud populum Christi.

7. [57] Temporales certe non esse patet, quod non tam facile eos
profundunt, sed tantummodo colligunt multi  concionatorum.

8. [58] Nec sunt merita Christi et sanctorum, quia hec semper sine
Papa operantur gratiam hominis interioris et crucem, mortem
infernumque exterioris.

9. [59] Thesauros ecclesie s. Laurentius dixit esse pauperes
ecclesie, sed locutus est usu vocabuli suo tempore.

10. [60] Sine temeritate dicimus claves ecclesie (merito Christi
donatas) esse thesaurum istum.

11. [61] Clarum est enim, quod ad remissionem penarum et casuum
sola sufficit potestas Pape.

12. [62] Verus thesaurus ecclesie est sacrosanctum euangelium
glorie et gratie dei.

13. [63] Hic autem est merito odiosissimus, quia ex primis facit
novissimos.

14. [64] Thesaurus autem indulgentiarum merito est gratissimus,
quia ex novissimis facit primos.

15. [65] Igitur thesauri Euangelici rhetia sunt, quibus olim
piscabantur viros divitiarum.

16. [66] Thesauri indulgentiarum rhetia sunt, quibus nunc
piscantur divitias virorum.

17. [67] Indulgentie, quas concionatores vociferantur maximas
gratias, intelliguntur vere tales quoad questum promovendum.

18. [68] Sunt tamen re vera minime ad gratiam dei et crucis
pietatem comparate.

19. [69] Tenentur Episcopi et Curati veniarum apostolicarum
Commissarios cum omni reverentia admittere.

20. [70] Sed magis tenentur omnibus oculis intendere, omnibus
auribus advertere, ne pro commissione Pape sua illi somnia
predicent.

21. [71] Contra veniarum apostolicarum veritatem qui loquitur, sit
ille anathema et maledictus.

22. [72] Qui vero, contra libidinem ac licentiam verborum
Concionatoris veniarum curam agit, sit ille benedictus.

23. [73] Sicut Papa iuste fulminat eos, qui in fraudem negocii
veniarum quacunque arte machinantur,

24. [74] Multomagnis fulminare intendit eos, qui per veniarum
pretextum in fraudem sancte charitatis et veritatis machinantur,

25. [75] Opinari venias papales tantas esse, ut solvere possint
hominem, etiam si quis per impossibile dei genitricem violasset,
Est insanire.

1. [76] Dicimus contra, quod venie papales nec minimum venialium
peccatorum tollere possint quo ad culpam.

2. [77] Quod dicitur, nec si s. Petrus modo Papa esset maiores
gratias donare posset, est blasphemia in sanctum Petrum et Papam.

3. [78] Dicimus contra, quod etiam iste et quilibet papa maiores
habet, scilicet Euangelium, virtutes, gratias, curationum &c. ut
1. Co. XII.

4. [79] Dicere, Crucem armis papalibus insigniter erectam cruci
Christi equivalere, blasphemia est.

5. [80] Rationem reddent Episcopi, Curati et Theologi, Qui tales
sermones in populum licere sinunt.

6. [81] Facit hec licentiosa veniarum predicatio, ut nec
reverentiam Pape facile sit etiam doctis viris redimere a
calumniis aut certe argutis questionibus laicorm.

7. [82] Scilicet. Cur Papa non evacuat purgatorium propter
sanctissimam charitatem et summam animarum necessitatem ut causam
omnium iustissimam, Si infinitas animas redimit propter pecuniam
funestissimam ad structuram Basilice ut causam levissimam?

8. [83] Item. Cur permanent exequie et anniversaria defunctorum et
non reddit aut recipi permittit beneficia pro illis instituta, cum
iam sit iniuria pro redemptis orare?

9. [84] Item. Que illa nova pietas Dei et Pape, quod impio et
inimico propter pecuniam concedunt animam piam et amicam dei
redimere, Et tamen propter necessitatem ipsius met pie et dilecte
anime non redimunt eam gratuita charitate?

10. [85] Item. Cur Canones penitentiales re ipsa et non usu iam
diu in semet abrogati et mortui adhuc tamen pecuniis redimuntur
per concessionem indulgentiarum tanquam vivacissimi?

11. [86] Item. Cur Papa, cuius opes hodie sunt opulentissimis
Crassis crassiores, non de suis pecuniis magis quam pauperum
fidelium struit unam tantummodo Basilicam sancti Petri?

12. [87] Item. Quid remittit aut participat Papa iis, qui per
contritionem perfectam ius habent plenarie remissionis et
participationis?

13. [88] Item. Quid adderetur ecclesie boni maioris, Si Papa,
sicut semel facit, ita centies in die cuilibet fidelium has
remissiones et participationes tribueret?

14. [89] Ex quo Papa salutem querit animarum per venias magis quam
pecunias, Cur suspendit literas et venias iam olim concessas, cum
sint eque efficaces?

15. [90] Hec scrupulosissima laicorum argumenta sola potestate
compescere nec reddita ratione diluere, Est ecclesiam et Papam
hostibus ridendos exponere et infelices christianos facere.

16. [91] Si ergo venie secundum spiritum et mentem Pape
predicarentur, facile illa omnia solverentur, immo non essent.

17. [92] Valeant itaque omnes illi prophete, qui dicunt populo
Christi `Pax pax,’ et non est pax.

18. [93] Bene agant omnes illi prophete, qui dicunt populo Christi
`Crux crux,’ et non est crux.

19. [94] Exhortandi sunt Christiani, ut caput suum Christum per
penas, mortes infernosque sequi studeant,

20. [95] Ac sic magis per multas tribulationes intrare celum quam
per securitatem pacis confidant.

M.D.Xvii.

 SURSA 

HAPPY REFORMATION DAY !! -OCTOBER 31

HAPPY REFORMATION DAY !!

-OCTOBER 31

Disputation on the Power and Efficacy of Indulgences Commonly Known as The 95 Theses
by Dr. Martin Luther

While the world is busy acting out Druidic satanism

on Halloween, let us remember the REAL reason

to celebrate October 31: Reformation Day,

commemorating Martin Luther's protest against

the Catholic Church's ungodly practices. This

led to printing of the Word of God in languages

people could finally read for themselves.

At last the true Salvation Gospel was revealed,

and along with it the doctrine of Grace, which

freed the people from the fear based control

of the Catholic power structure. Without the

Protestant Reformation, the Dark Ages would

never have ended, and there would be no nation

on earth founded on Biblical principles;

no freedom, no USA.

This is also a day to remember the enemies of the

Reformation: the "Company of Jesus" also called

the Jesuit Order, dedicated to the Counter-Reformation

--bringing back the Dark Ages of Papal domination

over the nations of the earth. The Babylonian Whore

of Revelation still sits on the seven headed beast—

the city on seven hills--ROME! The papacy is drunk

with the blood of the saints and today more than ever,

"reigns over the kings of the earth". No wonder the

pope's title "vicarius filii dei" in Roman numerals

adds up to 666!

The Jesuits are the master destroyers of national

sovereignty, ruling behind their loyal front men

(Masonic Jews, Republicans, Democrats, etc)

and front organizations (CIA, Council on Foreign

Relations, Freemasons, Illuminati). Few see the

Jesuit hand behind the laws and policies that

destroy our economy and culture, or the false

flag attacks like 9-11, used to take our freedom

and justify wars that only benefit the Vatican.

That's why they want us to celebrate Halloween

and forget Reformation Day; to keep Sunday and

forget that Saturday is the Sabbath; to believe

their evolution scam and forget the Bible.

The Jesuits know how to bring God's judgment

down on a nation: corrupt it beyond all recognition।

So let us put aside the Devil's occult celebration and remember all that the Jesuits

social engineers want us to forget, starting this Sabbath

d_henderick@yahoo.com

ut 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.

1. When our Lord and Master, Jesus Christ, said "Repent", He called for the entire life of believers to be one of repentance.

2. The word cannot be properly understood as referring to the sacrament of penance, i.e. confession and satisfaction, as administered by the clergy.

3. 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.

4. As long as hatred of self abides (i.e. true inward repentance) the penalty of sin abides, viz., until we enter the kingdom of heaven.

5. The pope has neither the will nor the power to remit any penalties beyond those imposed either at his own discretion or by canon law.

6. 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 remains untouched.

7. God never remits guilt to anyone without, at the same time, making him humbly submissive to the priest, His representative.

8. The penitential canons apply only to men who are still alive, and, according to the canons themselves, none applies to the dead.

9. 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.

10. It is a wrongful act, due to ignorance, when priests retain the canonical penalties on the dead in purgatory.

11. When canonical penalties were changed and made to apply to purgatory, surely it would seem that tares were sown while the bishops were asleep.

12. In former days, the canonical penalties were imposed, not after, but before absolution was pronounced; and were intended to be tests of true contrition.

13. 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 by them.

14. Defective piety or love in a dying person is necessarily accompanied by great fear, which is greatest where the piety or love is least.

15. 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.

16. There seems to be the same difference between hell, purgatory, and heaven as between despair, uncertainty, and assurance.

17. Of a truth, the pains of souls in purgatory ought to be abated, and charity ought to be proportionately increased.

18. 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.

19. Nor does it seem proved to be always the case that they are certain and assured of salvation, even if we are very certain ourselves.

20. 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.

21. 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 indulgences.

22. Indeed, he cannot remit to souls in purgatory any penalty which canon law declares should be suffered in the present life.

23. 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.

24. 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.

25. 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.

26. 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).

27. 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.

28. 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.

29. 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 faithful).

30. No one is sure of the reality of his own contrition, much less of receiving plenary forgiveness.

31. One who bona fide buys indulgence is a rare as a bona fide penitent man, i.e. very rare indeed.

32. All those who believe themselves certain of their own salvation by means of letters of indulgence, will be eternally damned, together with their teachers.

33. 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.

34. For the grace conveyed by these indulgences relates simply to the penalties of the sacramental "satisfactions" decreed merely by man.

35. 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.

36. Any Christian whatsoever, who is truly repentant, enjoys plenary remission from penalty and guilt, and this is given him without letters of indulgence.

37. 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.

38. Yet the pope's remission and dispensation are in no way to be despised, for, as already said, they proclaim the divine remission.

39. 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.

40. 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.

41. 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.

42. 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.

43. Christians should be taught that one who gives to the poor, or lends to the needy, does a better action than if he purchases indulgences.

44. 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.

45. 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 God.

46. 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.

47. Christians should be taught that they purchase indulgences voluntarily, and are not under obligation to do so.

48. 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.

49. 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.

50. 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.

51. 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.

52. 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.

53. 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.

54. The word of God suffers injury if, in the same sermon, an equal or longer time is devoted to indulgences than to that word.

55. 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 ceremonies.

56. The treasures of the church, out of which the pope dispenses indulgences, are not sufficiently spoken of or known among the people of Christ.

57. That these treasures are not temporal are clear from the fact that many of the merchants do not grant them freely, but only collect them.

58. 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.

59. 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 time.

60. 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 Christ.

61. For it is clear that the power of the pope suffices, by itself, for the remission of penalties and reserved cases.

62. The true treasure of the church is the Holy gospel of the glory and the grace of God.

63. It is right to regard this treasure as most odious, for it makes the first to be the last.

64. On the other hand, the treasure of indulgences is most acceptable, for it makes the last to be the first.

65. Therefore the treasures of the gospel are nets which, in former times, they used to fish for men of wealth.

66. The treasures of the indulgences are the nets which to-day they use to fish for the wealth of men.

67. The indulgences, which the merchants extol as the greatest of favours, are seen to be, in fact, a favourite means for money-getting.

68. Nevertheless, they are not to be compared with the grace of God and the compassion shown in the Cross.

69. Bishops and curates, in duty bound, must receive the commissaries of the papal indulgences with all reverence.

70. 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.

71. Let him be anathema and accursed who denies the apostolic character of the indulgences.

72. On the other hand, let him be blessed who is on his guard against the wantonness and license of the pardon-merchant's words.

73. In the same way, the pope rightly excommunicates those who make any plans to the detriment of the trade in indulgences.

74. 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.

75. 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.

76. 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 is concerned.

77. 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.

78. 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].

79. 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.

80. 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.

81. 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.

82. 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 purpose.

83. 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?

84. 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.

85. 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 operative?

86. 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 believers?

87. Again: What does the pope remit or dispense to people who, by their perfect repentance, have a right to plenary remission or dispensation?

88. 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 believer whatever.

89. 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?

90. 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.

91. 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.

92. Away, then, with those prophets who say to Christ's people, "Peace, peace," where in there is no peace.

93. Hail, hail to all those prophets who say to Christ's people, "The cross, the cross," where there is no cross.

94. Christians should be exhorted to be zealous to follow Christ, their Head, through penalties, deaths, and hells.

95. And let them thus be more confident of entering heaven through many tribulations rather than through a false assurance of peace.

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Reposted from 31 Oct. 2009