april 2, 2004

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.

1. When our Lord and Master, Jesus Christ, said "Repent", He called for the entire life of believers to be one of penitence.
   
   
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 penitence in one's heart; for such penitence 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 penitence) 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 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. (bona fide = by faith)
    
    
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, form 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.
    

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