History Question Essay ( Only Who Is Good In History Make Shake Hand )


95 Theses

Martin Luther


1. When our Lord and Master Jesus Christ said, “Repent” (Mt 4:17), he willed

the entire life of believers to be one of repentance.


2. This word cannot be understood as referring to the sacrament of penance,

that is, confession and satisfaction, as administered by the clergy.


3. Yet it does not mean solely inner repentance; such inner repentance is

worthless unless it produces various outward mortification of the flesh.


4. The penalty of sin remains as long as the hatred of self (that is, true

inner repentance), namely till our entrance into the kingdom of heaven.


5. The pope neither desires nor is able to remit any penalties except those

imposed by his own authority or that of the canons.


6. The pope cannot remit any guilt, except by declaring and showing that it

has been remitted by God; or, to be sure, by remitting guilt in cases


to his judgment. If his right to grant remission in these cases were

disregarded, the guilt would certainly remain unforgiven.


7. God remits guilt to no one unless at the same time he humbles him in all

things and makes him submissive to the vicar, the priest.


8. The penitential canons are imposed only on the living, and, according to

the canons themselves, nothing should be imposed on the dying.


9. Therefore the Holy Spirit through the pope is kind to us insofar as the

pope in his decrees always makes exception of the article of death and of



10. Those priests act ignorantly and wickedly who, in the case of the dying,

reserve canonical penalties for purgatory.


11. Those tares of changing the canonical penalty to the penalty of purgatory

were evidently sown while the bishops slept (Mt 13:25).


12. In former times canonical penalties were imposed, not after, but before

absolution, as tests of true contrition.


13. The dying are freed by death from all penalties, are already dead as far

as the canon laws are concerned, and have a right to be released from them.





14. Imperfect piety or love on the part of the dying person necessarily

brings with it great fear; and the smaller the love, the greater the fear.


15. This fear or horror is sufficient in itself, to say nothing of other

things, to constitute the penalty of purgatory, since it is very near to the

horror of despair.


16. Hell, purgatory, and heaven seem to differ the same as despair, fear, and

assurance of salvation.


17. It seems as though for the souls in purgatory fear should necessarily

decrease and love increase.


18. Furthermore, it does not seem proved, either by reason or by Scripture,

that souls in purgatory are outside the state of merit, that is, unable to

grow in love.


19. Nor does it seem proved that souls in purgatory, at least not all of

them, are certain and assured of their own salvation, even if we ourselves


be entirely certain of it.


20. Therefore the pope, when he uses the words “plenary remission of all

penalties,” does not actually mean “all penalties,” but only those imposed by



21. Thus those indulgence preachers are in error who say that a man is

absolved from every penalty and saved by papal indulgences.


22. As a matter of fact, the pope remits to souls in purgatory no penalty

which, according to canon law, they should have paid in this life.


23. If remission of all penalties whatsoever could be granted to anyone at

all, certainly it would be granted only to the most perfect, that is, to very



24. For this reason most people are necessarily deceived by that

indiscriminate and high-sounding promise of release from penalty.


25. That power which the pope has in general over purgatory corresponds to

the power which any bishop or curate has in a particular way in his own

diocese and parish.


26. The pope does very well when he grants remission to souls in purgatory,

not by the power of the keys, which he does not have, but by way of

intercession for them.





27. They preach only human doctrines who say that as soon as the money clinks

into the money chest, the soul flies out of purgatory.


28. It is certain that when money clinks in the money chest, greed and

avarice can be increased; but when the church intercedes, the result is in


hands of God alone.


29. Who knows whether all souls in purgatory wish to be redeemed, since we

have exceptions in St. Severinus and St. Paschal, as related in a legend.


30. No one is sure of the integrity of his own contrition, much less of

having received plenary remission.


31. The man who actually buys indulgences is as rare as he who is really

penitent; indeed, he is exceedingly rare.


32. Those who believe that they can be certain of their salvation because

they have indulgence letters will be eternally damned, together with their



33. Men must especially be on guard against those who say that the pope’s

pardons are that inestimable gift of God by which man is reconciled to him.


34. For the graces of indulgences are concerned only with the penalties of

sacramental satisfaction established by man.


35. They who teach that contrition is not necessary on the part of those who

intend to buy souls out of purgatory or to buy confessional privileges preach

unchristian doctrine.


36. Any truly repentant Christian has a right to full remission of penalty

and guilt, even without indulgence letters.


37. Any true Christian, whether living or dead, participates in all the

blessings of Christ and the church; and this is granted him by God, even

without indulgence letters.


38. Nevertheless, papal remission and blessing are by no means to be

disregarded, for they are, as I have said (Thesis 6), the proclamation of the

divine remission.


39. It is very difficult, even for the most learned theologians, at one and

the same time to commend to the people the bounty of indulgences and the need

of true contrition.





40. A Christian who is truly contrite seeks and loves to pay penalties for

his sins; the bounty of indulgences, however, relaxes penalties and causes


to hate them — at least it furnishes occasion for hating them.


41. Papal indulgences must be preached with caution, lest people erroneously

think that they are preferable to other good works of love.


42. Christians are to be taught that the pope does not intend that the buying

of indulgences should in any way be compared with works of mercy.


43. Christians are to be taught that he who gives to the poor or lends to the

needy does a better deed than he who buys indulgences.


44. Because love grows by works of love, man thereby becomes better. Man

does not, however, become better by means of indulgences but is merely freed

from penalties.


45. Christians are to be taught that he who sees a needy man and passes him

by, yet gives his money for indulgences, does not buy papal indulgences but

God’s wrath.


46. Christians are to be taught that, unless they have more than they need,

they must reserve enough for their family needs and by no means squander it




47. Christians are to be taught that they buying of indulgences is a matter

of free choice, not commanded.


48. Christians are to be taught that the pope, in granting indulgences, needs

and thus desires their devout prayer more than their money.


49. Christians are to be taught that papal indulgences are useful only if

they do not put their trust in them, but very harmful if they lose their fear

of God because of them.


50. Christians are to be taught that if the pope knew the exactions of the

indulgence preachers, he would rather that the basilica of St. Peter were

burned to ashes than built up with the skin, flesh, and bones of his sheep.


51. Christians are to be taught that the pope would and should wish to give

of his own money, even though he had to sell the basilica of St. Peter, to

many of those from whom certain hawkers of indulgences cajole money.





52. It is vain to trust in salvation by indulgence letters, even though the

indulgence commissary, or even the pope, were to offer his soul as security.


53. They are the enemies of Christ and the pope who forbid altogether the

preaching of the Word of God in some churches in order that indulgences may


preached in others.


54. Injury is done to the Word of God when, in the same sermon, an equal or

larger amount of time is devoted to indulgences than to the Word.


55. It is certainly the pope’s sentiment that if indulgences, which are a

very insignificant thing, are celebrated with one bell, one procession, and

one ceremony, then the gospel, which is the very greatest thing, should be

preached with a hundred bells, a hundred processions, a hundred ceremonies.


56. The true treasures of the church, out of which the pope distributes

indulgences, are not sufficiently discussed or known among the people of



57. That indulgences are not temporal treasures is certainly clear, for many

indulgence sellers do not distribute them freely but only gather them.


58. Nor are they the merits of Christ and the saints, for, even without the

pope, the latter always work grace for the inner man, and the cross, death,

and hell for the outer man.


59. St. Lawrence said that the poor of the church were the treasures of the

church, but he spoke according to the usage of the word in his own time.


60. Without want of consideration we say that the keys of the church, given

by the merits of Christ, are that treasure.


61. For it is clear that the pope’s power is of itself sufficient for the

remission of penalties and cases reserved by himself.


62. The true treasure of the church is the most holy gospel of the glory and

grace of God.


63. But this treasure is naturally most odious, for it makes the first to be

last (Mt. 20:16).


64. On the other hand, the treasure of indulgences is naturally most

acceptable, for it makes the last to be first.


65. Therefore the treasures of the gospel are nets with which one formerly




fished for men of wealth.


66. The treasures of indulgences are nets with which one now fishes for the

wealth of men.


67. The indulgences which the demagogues acclaim as the greatest graces are

actually understood to be such only insofar as they promote gain.


68. They are nevertheless in truth the most insignificant graces when

compared with the grace of God and the piety of the cross.


69. Bishops and curates are bound to admit the commissaries of papal

indulgences with all reverence.


70. But they are much more bound to strain their eyes and ears lest these men

preach their own dreams instead of what the pope has commissioned.


71. Let him who speaks against the truth concerning papal indulgences be

anathema and accursed.


72. But let him who guards against the lust and license of the indulgence

preachers be blessed.


73. Just as the pope justly thunders against those who by any means whatever

contrive harm to the sale of indulgences.


74. Much more does he intend to thunder against those who use indulgences as

a pretext to contrive harm to holy love and truth.


75. To consider papal indulgences so great that they could absolve a man even

if he had done the impossible and had violated the mother of God is madness.


76. We say on the contrary that papal indulgences cannot remove the very

least of venial sins as far as guilt is concerned.


77. To say that even St. Peter if he were now pope, could not grant greater

graces is blasphemy against St. Peter and the pope.


78. We say on the contrary that even the present pope, or any pope

whatsoever, has greater graces at his disposal, that is, the gospel,


powers, gifts of healing, etc., as it is written, 1 Co 12[:28].


79. To say that the cross emblazoned with the papal coat of arms, and set up

by the indulgence preachers is equal in worth to the cross of Christ is






80. The bishops, curates, and theologians who permit such talk to be spread

among the people will have to answer for this.


81. This unbridled preaching of indulgences makes it difficult even for

learned men to rescue the reverence which is due the pope from slander or


the shrewd questions of the laity.


82. Such as: “Why does not the pope empty purgatory for the sake of holy love

and the dire need of the souls that are there if he redeems an infinite


of souls for the sake of miserable money with which to build a church? The

former reason would be most just; the latter is most trivial.


83. Again, “Why are funeral and anniversary masses for the dead continued and

why does he not return or permit the withdrawal of the endowments founded for

them, since it is wrong to pray for the redeemed?”


84. Again, “What is this new piety of God and the pope that for a

consideration of money they permit a man who is impious and their enemy to


out of purgatory the pious soul of a friend of God and do not rather, because

of the need of that pious and beloved soul, free it for pure love’s sake?”


85. Again, “Why are the penitential canons, long since abrogated and dead in

actual fact and through disuse, now satisfied by the granting of indulgences

as though they were still alive and in force?”


86. Again, “Why does not the pope, whose wealth is today greater than the

wealth of the richest Crassus, build this one basilica of St. Peter with his

own money rather than with the money of poor believers?”


87. Again, “What does the pope remit or grant to those who by perfect

contrition already have a right to full remission and blessings?”


88. Again, “What greater blessing could come to the church than if the pope

were to bestow these remissions and blessings on every believer a hundred

times a day, as he now does but once?”


89. “Since the pope seeks the salvation of souls rather than money by his

indulgences, why does he suspend the indulgences and pardons previously

granted when they have equal efficacy?”


90. To repress these very sharp arguments of the laity by force alone, and

not to resolve them by giving reasons, is to expose the church and the pope





the ridicule of their enemies and to make Christians unhappy.


91. If, therefore, indulgences were preached according to the spirit and

intention of the pope, all these doubts would be readily resolved. Indeed,

they would not exist.


92. Away, then, with all those prophets who say to the people of Christ,

“Peace, peace,” and there is no peace! (Jer 6:14)


93. Blessed be all those prophets who say to the people of Christ, “Cross,

cross,” and there is no cross!


94. Christians should be exhorted to be diligent in following Christ, their

Head, through penalties, death and hell.


95. And thus be confident of entering into heaven through many tribulations

rather than through the false security of peace (Acts 14:22).

"Looking for a Similar Assignment? Get Expert Help at an Amazing Discount!"