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Disputation of Doctor Martin Luther
Debate by Doctor Martin Luther
on the Power and Efficacy of Indulgences
on the Power and Effectiveness of Indulgences
by Dr. Martin Luther, 1517
by Dr. Martin Luther, 1517
Published in:
Works of Martin Luther
Adolph Spaeth, L.D. Reed, Henry Eyster Jacobs, et Al., Trans. & Eds.
(Philadelphia: A. J. Holman Company, 1915), Vol. 1, pp. 29-38.
Published in:
Works of Martin Luther
Adolph Spaeth, L.D. Reed, Henry Eyster Jacobs, et al., Trans. & Eds.
(Philadelphia: A. J. Holman Company, 1915), Vol. 1, pp. 29-38.
DISPUTATION OF DOCTOR MARTIN LUTHER ON THE POWER AND EFFICACY OF INDULGENCES
OCTOBER 31, 1517
Out of love for the truth and the desire to bring it to light, the following propositions will be discussed at Wittenberg, under the presidency of the Reverend Father Martin Luther, Master of Arts and of Sacred Theology, and Lecturer in Ordinary on the same at that place. Wherefore he requests that those who are unable to be present and debate orally with us, may do so by letter.
Out of a love for the truth and the wish to reveal it, the following statements will be discussed in Wittenberg, led by the Reverend Father Martin Luther, Master of Arts and of Sacred Theology, and a regular lecturer in that field at this location. Therefore, he asks that those who can’t be present to debate with us in person may do so in writing.
In the Name our Lord Jesus Christ. Amen.
In the name of our Lord Jesus Christ. Amen.
1. Our Lord and Master Jesus Christ, when He said Poenitentiam agite, willed that the whole life of believers should be repentance.
1. Our Lord and Master Jesus Christ, when He said to repent, intended that the entire life of believers should be one of repentance.
2. This word cannot be understood to mean sacramental penance, i.e., confession and satisfaction, which is administered by the priests.
2. This word cannot be understood to mean sacramental penance, meaning confession and satisfaction, which is given by the priests.
3. Yet it means not inward repentance only; nay, there is no inward repentance which does not outwardly work divers mortifications of the flesh.
3. Yet it doesn't just mean inner repentance; in fact, there is no inner repentance that doesn't also result in various actions to curb physical desires.
4. The penalty [of sin], therefore, continues so long as hatred of self continues; for this is the true inward repentance, and continues until our entrance into the kingdom of heaven.
4. The penalty [of sin] continues as long as self-hatred lasts; because this is the true inner repentance, and it goes on until we enter the kingdom of heaven.
5. The pope does not intend to remit, and cannot remit any penalties other than those which he has imposed either by his own authority or by that of the Canons.
5. The pope does not plan to lift, and cannot lift, any penalties other than those he has imposed either by his own authority or by the authority of the Canons.
6. The pope cannot remit any guilt, except by declaring that it has been remitted by God and by assenting to God's remission; though, to be sure, he may grant remission in cases reserved to his judgment. If his right to grant remission in such cases were despised, the guilt would remain entirely unforgiven.
6. The pope can’t forgive any sins on his own, but he can declare that God has forgiven them and agree with God’s forgiveness; however, he can grant forgiveness in specific cases he decides. If people disregard his authority to grant forgiveness in those cases, the sins would remain completely unforgiven.
7. God remits guilt to no one whom He does not, at the same time, humble in all things and bring into subjection to His vicar, the priest. 8. The penitential canons are imposed only on the living, and, according to them, nothing should be imposed on the dying.
7. God doesn’t forgive anyone’s guilt unless He also humbles them in every way and brings them under the authority of His representative, the priest. 8. The rules for penance apply only to the living, and according to these rules, nothing should be imposed on those who are dying.
9. Therefore the Holy Spirit in the pope is kind to us, because in his decrees he always makes exception of the article of death and of necessity.
9. So, the Holy Spirit in the pope is good to us because in his decisions he always considers the issue of death and necessity.
10. Ignorant and wicked are the doings of those priests who, in the case of the dying, reserve canonical penances for purgatory.
10. The actions of those priests who, when someone is dying, hold back proper penances for purgatory are ignorant and wicked.
11. This changing of the canonical penalty to the penalty of purgatory is quite evidently one of the tares that were sown while the bishops slept.
11. This shift from the official penalty to the penalty of purgatory is clearly one of the issues that arose while the bishops were unaware.
12. In former times the canonical penalties were imposed not after, but before absolution, as tests of true contrition.
12. In the past, canonical penalties were given not after, but before absolution, as a way to test true remorse.
13. The dying are freed by death from all penalties; they are already dead to canonical rules, and have a right to be released from them.
13. Those who are dying are freed by death from all consequences; they are already beyond the reach of official rules and have the right to be released from them.
14. The imperfect health [of soul], that is to say, the imperfect love, of the dying brings with it, of necessity, great fear; and the smaller the love, the greater is the fear.
14. The imperfect state of the soul, meaning the imperfect love, of someone who is dying brings a lot of fear. The less love there is, the greater the fear.
15. This fear and horror is sufficient of itself alone (to say nothing of other things) to constitute the penalty of purgatory, since it is very near to the horror of despair.
15. This fear and horror alone are enough (not to mention other things) to make up the punishment of purgatory, as it is very close to the terror of despair.
16. Hell, purgatory, and heaven seem to differ as do despair, almost-despair, and the assurance of safety.
16. Hell, purgatory, and heaven appear to be different, just like despair, near-despair, and the feeling of safety.
17. With souls in purgatory it seems necessary that horror should grow less and love increase.
17. It seems that with souls in purgatory, the horror should lessen and love should grow.
18. It seems unproved, either by reason or Scripture, that they are outside the state of merit, that is to say, of increasing love.
18. It seems unproven, either by reason or Scripture, that they are outside the state of merit, meaning they can't increase in love.
19. Again, it seems unproved that they, or at least that all of them, are certain or assured of their own blessedness, though we may be quite certain of it.
19. Again, it seems unproven that they, or at least that all of them, are sure or confident about their own happiness, even though we can be quite certain of it.
20. Therefore by "full remission of all penalties" the pope means not actually "of all," but only of those imposed by himself.
20. So when the pope says "full remission of all penalties," he doesn't mean "all" literally, but only those that he has imposed himself.
21. Therefore those preachers of indulgences are in error, who say that by the pope's indulgences a man is freed from every penalty, and saved;
21. Therefore, those preachers of indulgences are mistaken when they say that the pope's indulgences free a person from all penalties and guarantee salvation;
22. Whereas he remits to souls in purgatory no penalty which, according to the canons, they would have had to pay in this life. 23. If it is at all possible to grant to any one the remission of all penalties whatsoever, it is certain that this remission can be granted only to the most perfect, that is, to the very fewest.
22. He doesn’t relieve souls in purgatory of any penalties they would have had to face in this life according to the church rules. 23. If it’s at all possible to grant anyone a complete remission of penalties, it’s clear that this can only be given to the most perfect individuals, which means very few people.
24. It must needs be, therefore, that the greater part of the people are deceived by that indiscriminate and highsounding promise of release from penalty.
24. Therefore, it has to be that most people are misled by that vague and grand promise of freedom from punishment.
25. The power which the pope has, in a general way, over purgatory, is just like the power which any bishop or curate has, in a special way, within his own diocese or parish.
25. The authority that the pope has overall regarding purgatory is similar to the authority that any bishop or priest has specifically within his own diocese or parish.
26. The pope does well when he grants remission to souls [in purgatory], not by the power of the keys (which he does not possess), but by way of intercession.
26. The pope acts appropriately when he grants relief to souls in purgatory, not because of the power of the keys (which he doesn't have), but through intercession.
27. They preach man who say that so soon as the penny jingles into the money-box, the soul flies out [of purgatory].
27. They preach about people who say that as soon as the penny drops into the money box, the soul escapes [from purgatory].
28. It is certain that when the penny jingles into the money-box, gain and avarice can be increased, but the result of the intercession of the Church is in the power of God alone.
28. It’s clear that when the penny clinks into the money box, greed and profit can grow, but the outcome of the Church's intercession is solely in God's hands.
29. Who knows whether all the souls in purgatory wish to be bought out of it, as in the legend of Sts. Severinus and Paschal.
29. Who knows if all the souls in purgatory actually want to be released from it, like in the story of Sts. Severinus and Paschal?
30. No one is sure that his own contrition is sincere; much less that he has attained full remission.
30. No one is really sure that their own remorse is genuine; even less that they've achieved complete forgiveness.
31. Rare as is the man that is truly penitent, so rare is also the man who truly buys indulgences, i.e., such men are most rare.
31. Just as it's rare to find a person who is genuinely sorry for their mistakes, it’s also rare to find someone who truly buys indulgences. In other words, such people are extremely uncommon.
32. They will be condemned eternally, together with their teachers, who believe themselves sure of their salvation because they have letters of pardon.
32. They will be condemned forever, along with their teachers, who think they are guaranteed salvation just because they have letters of forgiveness.
33. Men must be on their guard against those who say that the pope's pardons are that inestimable gift of God by which man is reconciled to Him;
33. Men need to be cautious of those who claim that the pope's pardons are the priceless gift of God through which people are reconciled to Him;
34. For these "graces of pardon" concern only the penalties of sacramental satisfaction, and these are appointed by man.
34. These "graces of pardon" only relate to the penalties of sacramental satisfaction, which are set by humans.
35. They preach no Christian doctrine who teach that contrition is not necessary in those who intend to buy souls out of purgatory or to buy confessionalia.
35. They don’t preach Christian teachings who say that feeling sorry is not essential for those who plan to buy souls out of purgatory or to purchase indulgences.
36. Every truly repentant Christian has a right to full remission of penalty and guilt, even without letters of pardon.
36. Every genuinely repentant Christian has the right to complete forgiveness of penalty and guilt, even without a pardon letter.
37. Every true Christian, whether living or dead, has part in all the blessings of Christ and the Church; and this is granted him by God, even without letters of pardon.
37. Every true Christian, whether alive or dead, shares in all the blessings of Christ and the Church; and this is granted to them by God, even without any letters of pardon.
38. Nevertheless, the remission and participation [in the blessings of the Church] which are granted by the pope are in no way to be despised, for they are, as I have said, the declaration of divine remission.
38. However, the forgiveness and involvement [in the Church's blessings] that the pope offers should not be overlooked, because they are, as I mentioned, a sign of divine forgiveness.
39. It is most difficult, even for the very keenest theologians, at one and the same time to commend to the people the abundance of pardons and [the need of] true contrition.
39. It’s quite challenging, even for the sharpest theologians, to simultaneously emphasize to people the generosity of forgiveness and the importance of genuine repentance.
40. True contrition seeks and loves penalties, but liberal pardons only relax penalties and cause them to be hated, or at least, furnish an occasion [for hating them].
40. Genuine remorse seeks and embraces consequences, but generous forgiveness only eases consequences and makes them despised, or at the very least, provides a reason to dislike them.
41. Apostolic pardons are to be preached with caution, lest the people may falsely think them preferable to other good works of love.
41. Apostolic pardons should be talked about carefully so that people don't mistakenly believe they are better than other acts of love.
42. Christians are to be taught that the pope does not intend the buying of pardons to be compared in any way to works of mercy.
42. Christians should understand that the pope does not mean for the purchase of indulgences to be seen as equivalent to acts of kindness.
43. Christians are to be taught that he who gives to the poor or lends to the needy does a better work than buying pardons;
43. Christians should be taught that helping the poor or lending to those in need is a better act than purchasing forgiveness.
44. Because love grows by works of love, and man becomes better; but by pardons man does not grow better, only more free from penalty.
44. Because love increases through acts of love, and a person becomes better; but through forgiveness, a person doesn't improve, they just become free from punishment.
45. Christians are to be taught that he who sees a man in need, and passes him by, and gives [his money] for pardons, purchases not the indulgences of the pope, but the indignation of God.
45. Christians should be taught that if someone sees a person in need and ignores them, while spending their money on pardons, they are not buying the pope's indulgences but instead provoking God's anger.
46. Christians are to be taught that unless they have more than they need, they are bound to keep back what is necessary for their own families, and by no means to squander it on pardons.
46. Christians should be taught that unless they have extra resources, they are obligated to reserve what is necessary for their families and should never waste it on indulgences.
47. Christians are to be taught that the buying of pardons is a matter of free will, and not of commandment.
47. Christians should be taught that purchasing pardons is a matter of free choice, not something that is mandated.
48. Christians are to be taught that the pope, in granting pardons, needs, and therefore desires, their devout prayer for him more than the money they bring.
48. Christians should understand that the pope, when granting pardons, values their sincere prayers for him more than the money they contribute.
49. Christians are to be taught that the pope's pardons are useful, if they do not put their trust in them; but altogether harmful, if through them they lose their fear of God.
49. Christians should be taught that the pope's pardons can be beneficial, as long as they don't rely solely on them; but they can be detrimental if they cause people to lose their reverence for God.
50. Christians are to be taught that if the pope knew the exactions of the pardon-preachers, he would rather that St. Peter's church should go to ashes, than that it should be built up with the skin, flesh and bones of his sheep.
50. Christians should be taught that if the pope knew about the demands of the pardon-preachers, he would prefer that St. Peter's church burn down rather than be constructed from the skin, flesh, and bones of his followers.
51. Christians are to be taught that it would be the pope's wish, as it is his duty, to give of his own money to very many of those from whom certain hawkers of pardons cajole money, even though the church of St. Peter might have to be sold.
51. Christians should be taught that it is the pope's desire, as well as his responsibility, to spend his own money to help many of those from whom certain sellers of indulgences extract money, even if it means selling the church of St. Peter.
52. The assurance of salvation by letters of pardon is vain, even though the commissary, nay, even though the pope himself, were to stake his soul upon it.
52. The guarantee of salvation through letters of pardon is pointless, even if the commissary, or even the pope himself, were to bet his soul on it.
53. They are enemies of Christ and of the pope, who bid the Word of God be altogether silent in some Churches, in order that pardons may be preached in others.
53. They are enemies of Christ and the pope, who demand that the Word of God be completely quiet in some Churches so that pardons can be preached in others.
54. Injury is done the Word of God when, in the same sermon, an equal or a longer time is spent on pardons than on this Word.
54. The Word of God is harmed when, in the same sermon, an equal or longer amount of time is spent on forgiveness than on this Word.
55. It must be the intention of the pope that if pardons, which are a very small thing, are celebrated with one bell, with single processions and ceremonies, then the Gospel, which is the very greatest thing, should be preached with a hundred bells, a hundred processions, a hundred ceremonies.
55. The pope must intend that if pardons, which are a minor event, are marked with one bell, a single procession, and a few ceremonies, then the Gospel, which is the most important event, should be proclaimed with a hundred bells, a hundred processions, and a hundred ceremonies.
56. The "treasures of the Church," out of which the pope grants indulgences, are not sufficiently named or known among the people of Christ.
56. The "treasures of the Church," from which the pope grants indulgences, are not well enough identified or understood among the followers of Christ.
57. That they are not temporal treasures is certainly evident, for many of the vendors do not pour out such treasures so easily, but only gather them.
57. It's clear that they aren't temporary treasures, as many of the sellers don't give away such treasures easily but only collect them.
58. Nor are they the merits of Christ and the Saints, for even without the pope, these always work grace for the inner man, and the cross, death, and hell for the outward man.
58. They aren't the merits of Christ and the Saints either, because even without the pope, these always bring grace to the inner person, and suffering, death, and hell to the outer person.
59. St. Lawrence said that the treasures of the Church were the Church's poor, but he spoke according to the usage of the word in his own time.
59. St. Lawrence said that the Church's treasures were its poor, but he was using the term based on the understanding of his own time.
60. Without rashness we say that the keys of the Church, given by Christ's merit, are that treasure;
60. Without being reckless, we say that the keys of the Church, given by Christ's merit, are that treasure;
61. For it is clear that for the remission of penalties and of reserved cases, the power of the pope is of itself sufficient.
61. It is clear that the pope's authority is sufficient on its own for forgiving penalties and handling reserved cases.
62. The true treasure of the Church is the Most Holy Gospel of the glory and the grace of God.
62. The real treasure of the Church is the Most Holy Gospel of God's glory and grace.
63. But this treasure is naturally most odious, for it makes the first to be last.
63. But this treasure is naturally the most disgusting, because it makes the first last.
64. On the other hand, the treasure of indulgences is naturally most acceptable, for it makes the last to be first.
64. On the other hand, the treasure of indulgences is clearly very welcome because it allows the last to become first.
65. Therefore the treasures of the Gospel are nets with which they formerly were wont to fish for men of riches.
65. So, the treasures of the Gospel are like nets that they used to use to catch wealthy people.
66. The treasures of the indulgences are nets with which they now fish for the riches of men.
66. The treasures of indulgences are like nets that they use to catch people's wealth.
67. The indulgences which the preachers cry as the "greatest graces" are known to be truly such, in so far as they promote gain.
67. The indulgences that the preachers shout about as the "greatest graces" are really only considered such because they lead to profit.
68. Yet they are in truth the very smallest graces compared with the grace of God and the piety of the Cross.
68. Yet they are truly the smallest gifts compared to the grace of God and the faith of the Cross.
69. Bishops and curates are bound to admit the commissaries of apostolic pardons, with all reverence.
69. Bishops and priests are required to welcome the representatives of apostolic pardons with great respect.
70. But still more are they bound to strain all their eyes and attend with all their ears, lest these men preach their own dreams instead of the commission of the pope.
70. But still, they must really focus and listen closely, so these men don't preach their own ideas instead of the message from the pope.
71. He who speaks against the truth of apostolic pardons, let him be anathema and accursed!
71. Anyone who speaks out against the truth of apostolic pardons, let them be anathema and cursed!
72. But he who guards against the lust and license of the pardon-preachers, let him be blessed!
72. But whoever protects themselves from the desires and excesses of those who preach forgiveness, let them be blessed!
73. The pope justly thunders against those who, by any art, contrive the injury of the traffic in pardons.
73. The pope rightfully condemns those who, by any means, cause harm to the practice of selling indulgences.
74. But much more does he intend to thunder against those who use the pretext of pardons to contrive the injury of holy love and truth.
74. But he intends to strongly criticize those who use the excuse of pardons to harm holy love and truth.
75. To think the papal pardons so great that they could absolve a man even if he had committed an impossible sin and violated the Mother of God—this is madness.
75. To believe that papal pardons are so powerful that they could forgive someone even if he committed an unimaginable sin and offended the Mother of God—this is insane.
76. We say, on the contrary, that the papal pardons are not able to remove the very least of venial sins, so far as its guilt is concerned.
76. We argue instead that papal indulgences cannot erase even the smallest venial sins when it comes to their guilt.
77. It is said that even St. Peter, if he were now Pope, could not bestow greater graces; this is blasphemy against St. Peter and against the pope.
77. They say that even St. Peter, if he were the Pope today, couldn't grant greater blessings; this is disrespectful to St. Peter and to the Pope.
78. We say, on the contrary, that even the present pope, and any pope at all, has greater graces at his disposal; to wit, the Gospel, powers, gifts of healing, etc., as it is written in I. Corinthians xii.
78. We say, on the contrary, that even the current pope, and any pope, has greater resources available; namely, the Gospel, powers, gifts of healing, etc., as it is written in I Corinthians 12.
79. To say that the cross, emblazoned with the papal arms, which is set up [by the preachers of indulgences], is of equal worth with the Cross of Christ, is blasphemy.
79. To claim that the cross, decorated with the papal arms, which is set up by the indulgence preachers, is of the same value as the Cross of Christ is blasphemy.
80. The bishops, curates and theologians who allow such talk to be spread among the people, will have an account to render. 81. This unbridled preaching of pardons makes it no easy matter, even for learned men, to rescue the reverence due to the pope from slander, or even from the shrewd questionings of the laity.
80. The bishops, priests, and theologians who let such talk spread among the people will have to answer for it. 81. This reckless preaching of indulgences makes it difficult, even for educated people, to defend the respect that is owed to the pope from gossip or from the sharp questions of the general public.
82. To wit:—"Why does not the pope empty purgatory, for the sake of holy love and of the dire need of the souls that are there, if he redeems an infinite number of souls for the sake of miserable money with which to build a Church? The former reasons would be most just; the latter is most trivial."
82. To put it simply:—"Why doesn’t the pope empty purgatory for the sake of holy love and the desperate need of the souls there, if he’s willing to redeem countless souls for the sake of money to build a Church? The first reasons would be completely justified; the latter is really petty."
83. Again:—"Why are mortuary and anniversary masses for the dead continued, and why does he not return or permit the withdrawal of the endowments founded on their behalf, since it is wrong to pray for the redeemed?"
83. Again:—"Why do we still hold masses for the dead on anniversaries, and why doesn't he return or allow the withdrawal of the funds established for them, since it's wrong to pray for those who have been redeemed?"
84. Again:—"What is this new piety of God and the pope, that for money they allow a man who is impious and their enemy to buy out of purgatory the pious soul of a friend of God, and do not rather, because of that pious and beloved soul's own need, free it for pure love's sake?"
84. Again:—"What is this new devotion to God and the pope, that for money they let someone who is wicked and their enemy buy the pious soul of a friend of God out of purgatory, instead of freeing that beloved soul purely out of love?"
85. Again:—"Why are the penitential canons long since in actual fact and through disuse abrogated and dead, now satisfied by the granting of indulgences, as though they were still alive and in force?"
85. Again:—"Why are the penitential canons effectively obsolete and ignored, now replaced by the granting of indulgences, as if they were still valid and in effect?"
86. Again:—"Why does not the pope, whose wealth is to-day greater than the riches of the richest, build just this one church of St. Peter with his own money, rather than with the money of poor believers?"
86. Again:—"Why doesn’t the pope, whose wealth is now greater than that of the richest, build this one church of St. Peter with his own money instead of using the money from poor believers?"
87. Again:—"What is it that the pope remits, and what participation does he grant to those who, by perfect contrition, have a right to full remission and participation?"
87. Again:—"What does the pope forgive, and what involvement does he offer to those who, through true remorse, deserve complete forgiveness and participation?"
88. Again:—"What greater blessing could come to the Church than if the pope were to do a hundred times a day what he now does once, and bestow on every believer these remissions and participations?"
88. Again:—"What greater blessing could come to the Church than if the pope were to do a hundred times a day what he currently does once, and grant every believer these remissions and participations?"
89. "Since the pope, by his pardons, seeks the salvation of souls rather than money, why does he suspend the indulgences and pardons granted heretofore, since these have equal efficacy?"
89. "Since the pope, through his pardons, aims for the salvation of souls rather than money, why does he stop the indulgences and pardons given before, since they have the same effect?"
90. To repress these arguments and scruples of the laity by force alone, and not to resolve them by giving reasons, is to expose the Church and the pope to the ridicule of their enemies, and to make Christians unhappy.
90. To suppress these concerns and doubts of the general public using force only, without providing any reasoning, is to expose the Church and the pope to mockery from their opponents and to make Christians unhappy.
91. If, therefore, pardons were preached according to the spirit and mind of the pope, all these doubts would be readily resolved; nay, they would not exist.
91. If, therefore, pardons were preached according to the spirit and mindset of the pope, all these doubts would be easily resolved; in fact, they wouldn't even exist.
92. Away, then, with all those prophets who say to the people of Christ, "Peace, peace," and there is no peace!
92. Enough with all those prophets who tell the people of Christ, "Peace, peace," when there is no peace!
93. Blessed be all those prophets who say to the people of Christ, "Cross, cross," and there is no cross!
93. Blessed are all those prophets who tell the followers of Christ, "Cross, cross," when there is no cross!
94. Christians are to be exhorted that they be diligent in following Christ, their Head, through penalties, deaths, and hell;
94. Christians are encouraged to be diligent in following Christ, their leader, through hardships, death, and hell;
95. And thus be confident of entering into heaven rather through many tribulations, than through the assurance of peace.
95. So be sure that you'll enter heaven more through many struggles than through the guarantee of peace.
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"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
"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
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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.
Amore et studio elucidating the truth, the following will be discussed
Wittenberg, President R. P. Martin Luther, Arts and S. Theology
Master and Ordinary Lecturer there. Therefore, he asks that those who
cannot engage with us in person through words do so in writing from a distance.
In the name of our Lord Jesus Christ. 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.
1. Our Lord and Master Jesus Christ said, 'Repent, etc.', wanting all believers to see their entire lives as a process of repentance. 2. This word about sacramental repentance (that is, confession and satisfaction, which is carried out through the ministry of priests) cannot be understood.
3. Non tamen solam intendit interiorem, immo interior nulla est, nisi foris operetur varias carnis mortificationes.
3. Yet it doesn't only focus on the inner self; in fact, there is no true inner self unless it actively works on various mortifications of the flesh outside.
4. Manet itaque pena, donec manet odium sui (id est penitentia vera intus), scilicet usque ad introitum regni celorum.
4. So the punishment remains, as long as the hatred for oneself remains (which is true repentance within), clearly until the entrance into the kingdom of heaven.
5. Papa non vult nec potest ullas penas remittere preter eas, quas arbitrio vel suo vel canonum imposuit.
5. Dad doesn't want to and can't lift any punishments other than those he has imposed by his own discretion or by the laws.
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.
6. Dad can't forgive any sin unless he declares and approves the forgiveness from God, or at least forgives the cases reserved for himself, which if ignored, the sin would completely remain.
7. Nulli prorus remittit deus culpam, quin simul eum subiiciat humiliatum in omnibus sacerdoti suo vicario.
7. God never fails to hold someone accountable for their sins without also making them submit humbly to His priest, His representative.
8. Canones penitentiales solum viventibus sunt impositi nihilque morituris secundum eosdem debet imponi.
8. Penitential canons apply only to the living, and nothing should be imposed on the dead according to them.
9. Inde bene nobis facit spiritussanctus in papa excipiendo in suis decretis semper articulum mortis et necessitatis.
9. Truly, the Holy Spirit helps us by guiding the pope in always including the articles of death and necessity in his decrees.
10. Indocte et male faciunt sacerdotes ii, qui morituris penitentias canonicas in purgatorium reservant.
10. Unskilled and wrong are the priests who reserve canonical penances for those who are dying in purgatory.
11. Zizania illa de mutanda pena Canonica in penam purgatorii videntur certe dormientibus episcopis seminata.
11. The issues regarding the changing of canonical penalties to the punishment of purgatory seem to be surely planted among the sleeping bishops.
12. Olim pene canonice non post, sed ante absolutionem imponebantur tanquam tentamenta vere contritionis.
12. Once, it was customary to impose these not after, but before absolution, as a test of true remorse.
13. Morituri per mortem omnia solvunt et legibus canonum mortui iam sunt, habentes iure earum relaxationem.
13. Those who are about to die have resolved all things through death, and under the canon laws, they are already dead, having the right to relaxation from them.
14. Imperfecta sanitas seu charitas morituri necessario secum fert magnum timorem, tantoque maiorem, quanto minor fuerit ipsa.
14. Imperfect health or charity for those about to die necessarily brings a great fear, and the greater the fear, the less perfect it is.
15. Hic timor et horror satis est se solo (ut alia taceam) facere penam purgatorii, cum sit proximus desperationis horrori.
15. This fear and dread alone is enough to serve as a punishment in purgatory (not to mention other things), since it is close to the horror of despair.
16. Videntur infernus, purgaturium, celum differre, sicut desperatio, prope desperatio, securitas differunt.
16. Hell, purgatory, and heaven seem different, just like despair, near despair, and security are different.
17. Necessarium videtur animabus in purgatorio sicut minni horrorem ita augeri charitatem.
17. It seems necessary for souls in purgatory to decrease their pain as they increase their love.
18. Nec probatum videtur ullis aut rationibus aut scripturis, quod sint extra statum meriti seu augende charitatis.
18. It doesn't seem to be proven by any reasoning or writings that they are beyond the state of merit or the increase of charity.
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.
19. This doesn't seem to be proven, that they are certainly and securely about their own happiness, at least all of them, even though we are very sure of it. 20. Therefore, the pope, by a full remission of all penalties, does not simply mean all of them, but only those imposed by himself.
21. Errant itaque indulgentiarum predicatores ii, qui dicunt per pape indulgentias hominem ab omni pena solvi et salvari.
21. Therefore, those preachers of indulgences are wrong who claim that through the Pope's indulgences a person can be released from all guilt and saved.
22. Quin nullam remittit animabus in purgatorio, quam in hac vita debuissent secundum Canones solvere.
22. No one can release souls in purgatory, except for what they should have paid off in this life according to the Canons.
23. Si remissio ulla omnium omnino penarum potest alicui dari, certum est eam non nisi perfectissimis, i.e. paucissimis, dari.
23. If any kind of release from all punishment can be granted to someone, it’s certain that it can only be given to those who are most perfect, meaning very few.
24. Falli ob id necesse est maiorem partem populi per indifferentem illam et magnificam pene solute promissionem.
24. Therefore, it is necessary to persuade the majority of the people through that unbiased and almost lavish promise.
25. Qualem potestatem habet papa in purgatorium generaliter, talem habet quilibet Episcopus et Curatus in sua diocesi et parochia specialiter.
25. The authority the pope has over purgatory in general, each bishop and parish priest has in their own diocese and parish specifically.
1. [26] Optime facit papa, quod non potestate clavis (quam nullam habet) sed per modum suffragii dat animabus remissionem.
1. [26] The Pope does well, not by the power of the keys (which he does not have) but by way of a vote grants forgiveness to souls.
2. [27] Hominem predicant, qui statim ut iactus nummus in cistam tinnierit evolare dicunt animam.
2. [27] They say that as soon as the coin clinks in the box, a person’s soul takes flight.
3. [28] Certum est, nummo in cistam tinniente augeri questum et avariciam posse: suffragium autem ecclesie est in arbitrio dei solius.
3. [28] It is certain that when money clinks in the chest, complaints and greed can increase; however, the vote of the church is solely in the hands of God.
4. [29] Quis scit, si omnes anime in purgatorio velint redimi, sicut de s. Severino et Paschali factum narratur.
4. [29] Who knows if all souls in purgatory want to be redeemed, as is told in the accounts of St. Severinus and Paschal?
5. [30] Nullus securus est de veritate sue contritionis, multominus de consecutione plenarie remissionis.
5. [30] No one can be sure about the truth of their repentance, let alone about receiving complete forgiveness.
6. [31] Quam rarus est vere penitens, tam rarus est vere indulgentias redimens, i. e. rarissimus.
6. [31] How rare is someone who truly repents, just as rare as someone who truly redeems indulgences, meaning extremely rare.
7. [32] Damnabuntur ineternum cum suis magistris, qui per literas veniarum securos sese credunt de sua salute.
7. [32] They will be condemned forever along with their leaders, who believe through the letters of the transactions that they are safe regarding their well-being.
8. [33] Cavendi sunt nimis, qui dicunt venias illas Pape donum esse illud dei inestimabile, quo reconciliatur homo deo.
8. [33] There are those who say that the indulgences from the Pope are that priceless gift from God through which man is reconciled with God.
9. [34] Gratie enim ille veniales tantum respiciunt penas satisfactionis sacramentalis ab homine constitutas.
9. [34] For they only consider the penalties of sacramental satisfaction established by humans.
10. [35] Non christiana predicant, qui docent, quod redempturis animas vel confessionalia non sit necessaria contritio.
10. [35] Non-Christians preach that for those seeking redemption, true remorse or confession isn't necessary.
11. [36] Quilibet christianus vere compunctus habet remissionem plenariam a pena et culpa etiam sine literis veniarum sibi debitam.
11. [36] Every true Christian who is truly repentant has a full remission of penalty and guilt, even without letters of pardon owed to them.
12. [37] Quilibet versus christianus, sive vivus sive mortuus, habet participationem omnium bonorum Christi et Ecclesie etiam sine literis veniarum a deo sibi datam.
12. [37] Anyone, whether living or dead, has a share in all the good things of Christ and the Church, even without letters of goods granted to them by God.
13. [38] Remissio tamen et participatio Pape nullo modo est contemnenda, quia (ut dixi) est declaratio remissionis divine.
13. [38] However, the forgiveness and participation of the Pope should by no means be disregarded, because (as I said) it is a declaration of divine forgiveness.
14. [39] Difficillimum est etiam doctissimis Theologis simul extollere veniarum largitatem et contritionis veritatem coram populo.
14. [39] It is extremely difficult for even the most learned theologians to simultaneously highlight the generosity of grace and the truth of repentance before the people.
15. [40] Contritionis veritas penas querit et amat, Veniarum autem largitas relaxat et odisse facit, saltem occasione.
15. [40] The truth of contrition seeks and loves punishment, but the generosity of forgiveness relaxes and makes one hate, at least in some situations.
16. [41] Caute sunt venie apostolice predicande, ne populus false intelligat eas preferri ceteris bonis operibus charitatis.
16. [41] There are certain apostolic teachings that need to be proclaimed carefully, so that the people do not mistakenly think they are more important than other good works of charity.
17. [42] Docendi sunt christiani, quod Pape mens non est, redemptionem veniarum ulla ex parte comparandam esse operibus misericordie.
17. [42] Christians should be taught that the Pope’s intention is that the redemption of souls should not be compared in any way to the works of mercy.
18. [43] Docendi sunt christiani, quod dans pauperi aut mutuans egenti melius facit quam si venias redimereet.
18. [43] Christians should teach that giving to the poor or lending to those in need is better than if you were to come to buy them back.
19. [44] Quia per opus charitatis crescit charitas et fit homo melior, sed per venias non fit melior sed tantummodo a pena liberior.
19. [44] Because through acts of love, love grows and a person becomes better, but through indulgences, a person doesn't become better; they only become less burdened by punishment.
20. [45] Docendi sunt christiani, quod, qui videt egenum et neglecto eo dat pro veniis, non idulgentias Pape sed indignationem dei sibi vendicat.
20. [45] Christians should be taught that anyone who sees someone in need and ignores them while giving offerings does not earn papal indulgences but instead claims God’s anger for themselves.
21. [46] Docendi sunt christiani, quod nisi superfluis abundent necessaria tenentur domui sue retinere et nequaquam propter venias effundere.
21. [46] Christians should teach that unless they have more than enough, they are required to keep what is necessary for their household and should never waste it just to impress others.
22. [47] Docendi sunt christiani, quod redemptio veniarum est libera, non precepta.
22. [47] Christians should be taught that the redemption of sin is free, not mandated.
23. [48] Docendi sunt christiani, quod Papa sicut magis eget ita magis optat in veniis dandis pro se devotam orationem quam promptam pecuniam.
23. [48] Christians should be taught that the Pope, as he is more in need, desires devoted prayers more than ready money when it comes to collecting offerings for himself.
24. [49] Docendi sunt christiani, quod venie Pape sunt utiles, si non in cas confidant, Sed nocentissime, si timorem dei per eas amittant.
24. [49] Christians should be taught that the Pope's indulgences are helpful, if they do not rely on them for salvation, but they can be very harmful if they lose their fear of God because of them.
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.
25. [50] Christians should be taught that if the Pope knew about the demands of the petty preachers, he would prefer the Basilica of St. Peter to turn to ashes rather than be built with the skin, flesh, and bones of his sheep.
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.
1. [51] Christians should be taught that the Pope, as he should, wants to even sell (if necessary) St. Peter's Basilica, to give from his own funds to those from whom many preachers are extracting money.
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.
2. [52] Trust in salvation through letters of indulgence is worthless, even if the Commissioner, or even the Pope himself, were to pledge his soul for them. 3. [53] Enemies of Christ and the Pope are those who, in order to preach indulgences, command the complete silence of God's word in other churches.
4. [54] Iniuria fit verbo dei, dum in eodem sermone equale vel longius tempus impenditur veniis quam illi.
4. [54] Injury occurs through the word of God when the same speech takes longer or the same amount of time to reach them as it does for others.
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.
5. [55] It is necessary, that if the least (which is one) bell, one pomp, and one ceremony are celebrated for the forgiveness, the Gospel (which is the most important) should be preached with a hundred bells, a hundred pomps, and a hundred ceremonies.
6. [56] Thesauri ecclesie, unde Pape dat indulgentias, neque satis nominati sunt neque cogniti apud populum Christi.
6. [56] The church's treasury, from which the Pope grants indulgences, is neither well-known nor understood among the people of Christ.
7. [57] Temporales certe non esse patet, quod non tam facile eos profundunt, sed tantummodo colligunt multi concionatorum.
7. [57] It's clear that they're not temporary, since not many of the preachers can easily dive into them, but rather, they just gather them.
8. [58] Nec sunt merita Christi et sanctorum, quia hec semper sine Papa operantur gratiam hominis interioris et crucem, mortem infernumque exterioris.
8. [58] The merits of Christ and the saints are not because they always work for the grace of the inner person and the cross, death, and hell of the outer person without the Pope.
9. [59] Thesauros ecclesie s. Laurentius dixit esse pauperes ecclesie, sed locutus est usu vocabuli suo tempore.
9. [59] The treasure of the church of St. Lawrence said there are poor members of the church, but he spoke using the terms of his time.
10. [60] Sine temeritate dicimus claves ecclesie (merito Christi donatas) esse thesaurum istum.
10. [60] Because of their boldness, we say that the keys to the church (rightly given by Christ) are this treasure.
11. [61] Clarum est enim, quod ad remissionem penarum et casuum sola sufficit potestas Pape.
11. [61] It is well known that the Pope alone has the power to grant remission of penalties and cases.
12. [62] Verus thesaurus ecclesie est sacrosanctum euangelium glorie et gratie dei.
12. [62] The true treasure of the church is the sacred gospel of God's glory and grace.
13. [63] Hic autem est merito odiosissimus, quia ex primis facit novissimos.
13. [63] This person is rightly the most hated because they turn the best into the worst.
14. [64] Thesaurus autem indulgentiarum merito est gratissimus, quia ex novissimis facit primos.
14. [64] The treasury of indulgences is particularly precious, because it transforms the last into the first.
15. [65] Igitur thesauri Euangelici rhetia sunt, quibus olim piscabantur viros divitiarum.
15. [65] Therefore, the treasures of the Gospel are nets, with which men of wealth were once caught.
16. [66] Thesauri indulgentiarum rhetia sunt, quibus nunc piscantur divitias virorum.
16. [66] The collections of indulgences are like nets, from which the wealth of men is now caught.
17. [67] Indulgentie, quas concionatores vociferantur maximas gratias, intelliguntur vere tales quoad questum promovendum.
17. [67] The indulgences that preachers call “great graces” are truly understood in relation to promoting a request.
18. [68] Sunt tamen re vera minime ad gratiam dei et crucis pietatem comparate.
18. [68] However, they are truly not at all aligned with the grace of God and the devotion of the cross.
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.
19. [69] Bishops and curates are required to receive the apostolic visitors with all due respect. 20. [70] However, they must pay close attention with all their eyes and listen carefully with all their ears, so that they do not tell dreams on behalf of the Pope. 21. [71] Anyone who speaks against the truth of the apostolic mission shall be cursed and condemned.
22. [72] Qui vero, contra libidinem ac licentiam verborum Concionatoris veniarum curam agit, sit ille benedictus.
22. [72] But whoever works against lust and the excesses of the speaker's words, let that person be blessed.
23. [73] Sicut Papa iuste fulminat eos, qui in fraudem negocii veniarum quacunque arte machinantur,
23. [73] Just as the Pope justly condemns those who scheme in deceitful trade of goods in any way they can,
24. [74] Multomagnis fulminare intendit eos, qui per veniarum pretextum in fraudem sancte charitatis et veritatis machinantur,
24. [74] Multomagnis aims to strike those who scheme against the holy charity and truth under the guise of pathways.
25. [75] Opinari venias papales tantas esse, ut solvere possint hominem, etiam si quis per impossibile dei genitricem violasset, Est insanire.
25. [75] To think that papal indulgences are so powerful that they can absolve a person, even if someone were to have violated the Virgin Mary, is madness.
1. [76] Dicimus contra, quod venie papales nec minimum venialium peccatorum tollere possint quo ad culpam.
1. [76] We argue that papal pardons cannot remove even the smallest venial sins in terms of guilt.
2. [77] Quod dicitur, nec si s. Petrus modo Papa esset maiores gratias donare posset, est blasphemia in sanctum Petrum et Papam.
2. [77] What is said, even if St. Peter were currently the Pope, he couldn't give greater graces, is blasphemy against St. Peter and the Pope.
3. [78] Dicimus contra, quod etiam iste et quilibet papa maiores habet, scilicet Euangelium, virtutes, gratias, curationum &c. ut 1. Co. XII.
3. [78] We say, on the contrary, that this person and any pope has greater things, namely the Gospel, virtues, graces, healings, etc., as stated in 1 Cor. XII.
4. [79] Dicere, Crucem armis papalibus insigniter erectam cruci Christi equivalere, blasphemia est.
4. [79] Saying that the cross, prominently raised with papal arms, is equivalent to the cross of Christ is blasphemy.
5. [80] Rationem reddent Episcopi, Curati et Theologi, Qui tales sermones in populum licere sinunt.
5. [80] The Bishops, Curates, and Theologians will be held accountable for allowing such sermons to be preached to the people.
6. [81] Facit hec licentiosa veniarum predicatio, ut nec reverentiam Pape facile sit etiam doctis viris redimere a calumniis aut certe argutis questionibus laicorm.
6. [81] This outrageous preaching of indulgences makes it difficult even for learned men to defend the Pope against slanders or, at the very least, clever questions from the laity.
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?
7. [82] Of course. Why doesn’t the Pope empty purgatory out of supreme charity and the great need for souls, which is the most just reason, if he redeems countless souls for the utterly terrible price of money for the construction of a Basilic, which is a much lighter cause?
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?
8. [83] Item. Why does it allow for the permanent execution and annual remembrance of the dead and not receive or accept benefits established for them, when it is already an injustice to pray for the redeemed?
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?
9. [84] Item. That new compassion from God and the Pope, that they allow the wicked and the enemy to redeem the soul of a pious and beloved friend of God for money, and yet, out of necessity, they do not redeem that soul with free charity?
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?
10. [85] Item. Why are the penitential canons, which have long been abolished and are essentially dead, still being redeemed for money through the granting of indulgences as if they were very much alive?
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?
11. [86] Item. How is it that the Pope, whose wealth today is greater than that of the richest Crassus, builds only one Basilica of Saint Peter not with his own money but with that of poor faithful?
12. [87] Item. Quid remittit aut participat Papa iis, qui per contritionem perfectam ius habent plenarie remissionis et participationis?
12. [87] Item. What does the Pope grant or share with those who, through perfect contrition, have the right to full remission and participation?
13. [88] Item. Quid adderetur ecclesie boni maioris, Si Papa, sicut semel facit, ita centies in die cuilibet fidelium has remissiones et participationes tribueret?
13. [88] Item. What good would it add to the church if the Pope, as he does once, granted these indulgences and shares a hundred times a day to each believer?
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?
14. [89] From this, the Pope seeks the salvation of souls through indulgences more than through money. Why does he suspend letters and indulgences that were granted long ago, when they are equally effective?
15. [90] Hec scrupulosissima laicorum argumenta sola potestate compescere nec reddita ratione diluere, Est ecclesiam et Papam hostibus ridendos exponere et infelices christianos facere.
15. [90] He refuses to handle the arguments of laypeople solely by his own authority and fails to justify his actions. This exposes the church and the Pope to ridicule from enemies and brings despair to unfortunate Christians.
16. [91] Si ergo venie secundum spiritum et mentem Pape predicarentur, facile illa omnia solverentur, immo non essent.
16. [91] So, if they were to come according to the spirit and intention of the Pope, all those things would easily be resolved, or rather, they wouldn't even exist.
17. [92] Valeant itaque omnes illi prophete, qui dicunt populo Christi 'Pax pax,' et non est pax.
17. [92] Therefore, all those prophets who say to the people of Christ, 'Peace, peace,' and there is no peace.
18. [93] Bene agant omnes illi prophete, qui dicunt populo Christi 'Crux crux,' et non est crux.
18. [93] May all those prophets do well who tell the people of Christ, 'Cross, cross,' and it is not a cross.
19. [94] Exhortandi sunt Christiani, ut caput suum Christum per penas, mortes infernosque sequi studeant,
19. [94] Christians are urged to strive to follow Christ through hardships, death, and hell.
20. [95] Ac sic magis per multas tribulationes intrare celum quam per securitatem pacis confidant.
20. [95] So it is that they trust it is easier to enter heaven through many tribulations than through the security of peace.
M.D.Xvii.
M.D.XVII.
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