The Augsburg Confession is the first of the great Protestant
Confessions. All orthodox Lutheran church bodies base their
teachings upon this treatise because they believe that it
is a faithful to Word of God.
ARTICLE I: OF GOD.
Our Churches, with common consent, do teach that the decree
of the Council of Nicaea concerning the Unity of the Divine
Essence and concerning the Three Persons, is true and to
be believed without any doubting; that is to say, there
is one Divine Essence which is called and which is God:
eternal, without body, without parts, of infinite power,
wisdom, and goodness, the Maker and Preserver of all things,
visible and invisible; and yet there are three Persons,
of the same essence and power, who also are coeternal, the
Father the Son, and the Holy Ghost. And the term "person"
they use as the Fathers have used it, to signify, not a
part or quality in another, but that which subsists of itself.
They condemn all heresies which have sprung up against this
article, as the Manichaeans, who assumed two principles,
one Good and the other Evil- also the Valentinians, Arians,
Eunomians, Mohammedans, and all such. They condemn also
the Samosatenes, old and new, who, contending that there
is but one Person, sophistically and impiously argue that
the Word and the Holy Ghost are not distinct Persons, but
that "Word" signifies a spoken word, and "Spirit" signifies
motion created in things.
ARTICLE II: OF ORIGINAL SIN.
Also they teach that since the fall of Adam all men begotten
in the natural way are born with sin, that is, without the
fear of God, without trust in God, and with concupiscence;
and that this disease, or vice of origin, is truly sin,
even now condemning and bringing eternal death upon those
not born again through Baptism and the Holy Ghost. They
Condemn the Pelagians and others who deny that original
depravity is sin, and who, to obscure the glory of Christ's
merit and benefits, argue that man can be justified before
God by his own strength and reason.
ARTICLE III: OF THE SON OF GOD.
Also they teach that the Word, that is, the Son of God,
did assume the human nature in the womb of the blessed Virgin
Mary, so that there are two natures, the divine and the
human, inseparably enjoined in one Person, one Christ, true
God and true man, who was born of the Virgin Mary, truly
suffered, was crucified, dead, and buried, that He might
reconcile the Father unto us, and be a sacrifice, not only
for original guilt, but also for all actual sins of men
He also descended into hell, and truly rose again the third
day; afterward He ascended into heaven that He might sit
on the right hand of the Father, and forever reign and have
dominion over all creatures, and sanctify them that believe
in Him, by sending the Holy Ghost into their hearts, to
rule, comfort, and quicken them, and to defend them against
the devil and the power of sin. The same Christ shall openly
come again to judge the quick and the dead, etc., according
to the Apostles' Creed.
ARTICLE IV: OF JUSTIFICATION.
Also they teach that men cannot be justified before God
by their own strength, merits, or works, but are freely
justified for Christ's sake, through faith, when they believe
that they are received into favor, and that their sins are
forgiven for Christ's sake, who, by His death, has made
satisfaction for our sins. This faith God imputes for righteousness
in His sight. Rom. 3 and 4.
It is also taught among us that we cannot obtain forgiveness
of sin and righteousness before God by our own merits, works
or satisfactions, but that we receive forgiveness of sin
and become righteous before God by grace, for Christ's sake,
through faith, when we believe that Christ suffered for
us and that for his sake our sin is forgiven and righteousness
and eternal life are given to us. For God will regard and
reckon this faith as righteousness as Paul says in Romans
3:21-26 and 4:5.
ARTICLE V: OF THE MINISTRY.
That we may obtain this faith, the Ministry of Teaching
the Gospel and administering the Sacraments was instituted.
For through the Word and Sacraments, as through instruments,
the Holy Ghost is given, who works faith; where and when
it pleases God, in them that hear the Gospel, to wit, that
God, not for our own merits, but for Christ's sake, justifies
those who believe that they are received into grace for
Christ's sake. They condemn the Anabaptists and others who
think that the Holy Ghost comes to men without the external
Word, through their own preparations and works.
ARTICLE VI: OF NEW OBEDIENCE.
Also they teach that this faith is bound to bring forth
good fruits, and that it is necessary to do good works commanded
by God, because of God's will, but that we should not rely
on those works to merit justification before God. For remission
of sins and justification is apprehended by faith, as also
the voice of Christ attests: When ye shall have done all
these things, say: We are unprofitable servants. Luke 17,
10. The same is also taught by the Fathers. For Ambrose
says: It is ordained of God that he who believes in Christ
is saved, freely receiving remission of sins, without works,
by faith alone.
ARTICLE VII: OF THE CHURCH.
Also they teach that one holy Church is to continue forever.
The Church is the congregation of saints, in which the Gospel
is rightly taught and the Sacraments are rightly administered.
And to the true unity of the Church it is enough to agree
concerning the doctrine of the Gospel and the administration
of the Sacraments. Nor is it necessary that human traditions,
that is, rites or ceremonies, instituted by men, should
be everywhere alike. As Paul says: One faith, one Baptism,
one God and Father of all, etc. Eph. 4, 5. 6. Article VIII:
What the Church Is. Although the Church properly is the
congregation of saints and true believers, nevertheless,
since in this life many hypocrites and evil persons are
mingled therewith, it is lawful to use Sacraments administered
by evil men, according to the saying of Christ: The Scribes
and the Pharisees sit in Moses' seat, etc. Matt. 23, 2.
Both the Sacraments and Word are effectual by reason of
the institution and commandment of Christ, notwithstanding
they be administered by evil men. They condemn the Donatists,
and such like, who denied it to be lawful to use the ministry
of evil men in the Church, and who thought the ministry
of evil men to be unprofitable and of none effect.
ARTICLE IX: OF BAPTISM.
Of Baptism they teach that it is necessary to salvation,
and that through Baptism is offered the grace of God, and
that children are to be baptized who, being offered to God
through Baptism are received into God's grace. They condemn
the Anabaptists, who reject the baptism of children, and
say that children are saved without Baptism.
ARTICLE X: OF THE LORD'S SUPPER.
Of the Supper of the Lord they teach that the Body and
Blood of Christ are truly present, and are distributed to
those who eat the Supper of the Lord; and they reject those
that teach otherwise.
ARTICLE XI: OF CONFESSION.
Of Confession they teach that Private Absolution ought
to be retained in the churches, although in confession an
enumeration of all sins is not necessary. For it is impossible
according to the Psalm: Who can understand his errors? Ps.
19, 12.
ARTICLE XII: OF REPENTANCE.
Of Repentance they teach that for those who have fallen
after Baptism there is remission of sins whenever they are
converted and that the Church ought to impart absolution
to those thus returning to repentance. Now, repentance consists
properly of these two parts: One is contrition, that is,
terrors smiting the conscience through the knowledge of
sin; the other is faith, which is born of the Gospel, or
of absolution, and believes that for Christ's sake, sins
are forgiven, comforts the conscience, and delivers it from
terrors. Then good works are bound to follow, which are
the fruits of repentance. They condemn the Anabaptists,
who deny that those once justified can lose the Holy Ghost.
Also those who contend that some may attain to such perfection
in this life that they cannot sin. The Novatians also are
condemned, who would not absolve such as had fallen after
Baptism, though they returned to repentance. They also are
rejected who do not teach that remission of sins comes through
faith but command us to merit grace through satisfactions
of our own.
ARTICLE XIII: OF THE USE OF THE
SACRAMENTS.
Of the Use of the Sacraments they teach that the Sacraments
were ordained, not only to be marks of profession among
men, but rather to be signs and testimonies of the will
of God toward us, instituted to awaken and confirm faith
in those who use them. Wherefore we must so use the Sacraments
that faith be added to believe the promises which are offered
and set forth through the Sacraments. They therefore condemn
those who teach that the Sacraments justify by the outward
act, and who do not teach that, in the use of the Sacraments,
faith which believes that sins are forgiven, is required.
ARTICLE XIV: OF ECCLESIASTICAL ORDER.
Of Ecclesiastical Order they teach that no one should publicly
teach in the Church or administer the Sacraments unless
he be regularly called.
ARTICLE XV: OF ECCLESIASTICAL USAGES.
Of Usages in the Church they teach that those ought to
be observed which may be observed without sin, and which
are profitable unto tranquillity and good order in the Church,
as particular holy-days, festivals, and the like. Nevertheless,
concerning such things men are admonished that consciences
are not to be burdened, as though such observance was necessary
to salvation. They are admonished also that human traditions
instituted to propitiate God, to merit grace, and to make
satisfaction for sins, are opposed to the Gospel and the
doctrine of faith. Wherefore vows and traditions concerning
meats and days, etc., instituted to merit grace and to make
satisfaction for sins, are useless and contrary to the Gospel.
ARTICLE XVI: OF CIVIL AFFAIRS.
Of Civil Affairs they teach that lawful civil ordinances
are good works of God, and that it is right for Christians
to bear civil office, to sit as judges, to judge matters
by the Imperial and other existing laws, to award just punishments,
to engage in just wars, to serve as soldiers, to make legal
contracts, to hold property, to make oath when required
by the magistrates, to marry a wife, to be given in marriage.
They condemn the Anabaptists who forbid these civil offices
to Christians. They condemn also those who do not place
evangelical perfection in the fear of God and in faith,
but in forsaking civil offices, for the Gospel teaches an
eternal righteousness of the heart. Meanwhile, it does not
destroy the State or the family, but very much requires
that they be preserved as ordinances of God, and that charity
be practiced in such ordinances. Therefore, Christians are
necessarily bound to obey their own magistrates and laws
save only when commanded to sin; for then they ought to
obey God rather than men. Acts 5, 29.
ARTICLE XVII: OF CHRIST'S RETURN
TO JUDGMENT.
Also they teach that at the Consummation of the World Christ
will appear for judgment and will raise up all the dead;
He will give to the godly and elect eternal life and everlasting
joys, but ungodly men and the devils He will condemn to
be tormented without end. They condemn the Anabaptists,
who think that there will be an end to the punishments of
condemned men and devils. They condemn also others who are
now spreading certain Jewish opinions, that before the resurrection
of the dead the godly shall take possession of the kingdom
of the world, the ungodly being everywhere suppressed.
ARTICLE XVIII: OF FREE WILL.
Of Free Will they teach that man's will has some liberty
to choose civil righteousness, and to work things subject
to reason. But it has no power, without the Holy Ghost,
to work the righteousness of God, that is, spiritual righteousness;
since the natural man receiveth not the things of the Spirit
of God, 1 Cor. 2,14; but this righteousness is wrought in
the heart when the Holy Ghost is received through the Word.
These things are said in as many words by Augustine in his
Hypognosticon, Book III: We grant that all men have a free
will, free, inasmuch as it has the judgment of reason; not
that it is thereby capable, without God, either to begin,
or, at least, to complete aught in things pertaining to
God, but only in works of this life, whether good or evil.
"Good" I call those works which spring from the good in
nature, such as, willing to labor in the field, to eat and
drink, to have a friend, to clothe oneself, to build a house,
to marry a wife, to raise cattle, to learn divers useful
arts, or whatsoever good pertains to this life. For all
of these things are not without dependence on the providence
of God; yea, of Him and through Him they are and have their
being. "Evil" I call such works as willing to worship an
idol, to commit murder, etc. They condemn the Pelagians
and others, who teach that without the Holy Ghost, by the
power of nature alone, we are able to love God above all
things; also to do the commandments of God as touching "the
substance of the act." For, although nature is able in a
manner to do the outward work, (for it is able to keep the
hands from theft and murder,) yet it cannot produce the
inward motions, such as the fear of God, trust in God, chastity,
patience, etc.
Article XIX: Of the Cause of Sin.
Of the Cause of Sin they teach that, although God does
create and preserve nature, yet the cause of sin is the
will of the wicked, that is, of the devil and ungodly men;
which will, unaided of God, turns itself from God, as Christ
says John 8, 44: When he speaketh a lie, he speaketh of
his own.
ARTICLE XX: OF GOOD WORKS.
Our teachers are falsely accused of forbidding good Works.
For their published writings on the Ten Commandments, and
others of like import, bear witness that they have taught
to good purpose concerning all estates and duties of life,
as to what estates of life and what works in every calling
be pleasing to God. Concerning these things preachers heretofore
taught but little, and urged only childish and needless
works, as particular holy-days, particular fasts, brotherhoods,
pilgrimages, services in honor of saints, the use of rosaries,
monasticism, and such like. Since our adversaries have been
admonished of these things, they are now unlearning them,
and do not preach these unprofitable works as heretofore.
Besides, they begin to mention faith, of which there was
heretofore marvelous silence. They teach that we are justified
not by works only, but they conjoin faith and works, and
say that we are justified by faith and works. This doctrine
is more tolerable than the former one, and can afford more
consolation than their old doctrine. Forasmuch, therefore,
as the doctrine concerning faith, which ought to be the
chief one in the Church, has lain so long unknown, as all
must needs grant that there was the deepest silence in their
sermons concerning the righteousness of faith, while only
the doctrine of works was treated in the churches, our teachers
have instructed the churches concerning faith as follows:
-- First, that our works cannot reconcile God or merit forgiveness
of sins, grace, and justification, but that we obtain this
only by faith when we believe that we are received into
favor for Christs sake, who alone has been set forth the
Mediator and Propitiation, 1 Tim. 2, 6, in order that the
Father may be reconciled through Him. Whoever, therefore,
trusts that by works he merits grace, despises the merit
and grace of Christ, and seeks a way to God without Christ,
by human strength, although Christ has said of Himself:
I am the Way, the Truth, and the Life. John 14, 6. This
doctrine concerning faith is everywhere treated by Paul,
Eph. 2, 8: By grace are ye saved through faith; and that
not of yourselves; it is the gift of God, not of works,
etc. And lest any one should craftily say that a new interpretation
of Paul has been devised by us, this entire matter is supported
by the testimonies of the Fathers. For Augustine, in many
volumes, defends grace and the righteousness of faith, over
against the merits of works. And Ambrose, in his De Vocatione
Gentium, and elsewhere, teaches to like effect. For in his
De Vocatione Gentium he says as follows: Redemption by the
blood of Christ would become of little value, neither would
the preeminence of man's works be superseded by the mercy
of God, if justification, which is wrought through grace,
were due to the merits going before, so as to be, not the
free gift of a donor, but the reward due to the laborer.
But, although this doctrine is despised by the inexperienced,
nevertheless God-fearing and anxious consciences find by
experience that it brings the greatest consolation, because
consciences cannot be set at rest through any works, but
only by faith, when they take the sure ground that for Christ's
sake they have a reconciled God. As Paul teaches Rom. 5,
1: Being justified by faith, we have peace with God. This
whole doctrine is to be referred to that conflict of the
terrified conscience, neither can it be understood apart
from that conflict. Therefore inexperienced and profane
men judge ill concerning this matter, who dream that Christian
righteousness is nothing but civil and philosophical righteousness.
Heretofore consciences were plagued with the doctrine of
works, they did not hear the consolation from the Gospel.
Some persons were driven by conscience into the desert,
into monasteries hoping there to merit grace by a monastic
life. Some also devised other works whereby to merit grace
and make satisfaction for sins. Hence there was very great
need to treat of, and renew, this doctrine of faith in Christ,
to the end that anxious consciences should not be without
consolation but that they might know that grace and forgiveness
of sins and justification are apprehended by faith in Christ.
Men are also admonished that here the term "faith" does
not signify merely the knowledge of the history, such as
is in the ungodly and in the devil, but signifies a faith
which believes, not merely the history, but also the effect
of the history -- namely, this Article: the forgiveness
of sins, to wit, that we have grace, righteousness, and
forgiveness of sins through Christ. Now he that knows that
he has a Father gracious to him through Christ, truly knows
God; he knows also that God cares for him, and calls upon
God; in a word, he is not without God, as the heathen. For
devils and the ungodly are not able to believe this Article:
the forgiveness of sins. Hence, they hate God as an enemy,
call not upon Him, and expect no good from Him. Augustine
also admonishes his readers concerning the word "faith,"
and teaches that the term "faith" is accepted in the Scriptures
not for knowledge such as is in the ungodly but for confidence
which consoles and encourages the terrified mind. Furthermore,
it is taught on our part that it is necessary to do good
works, not that we should trust to merit grace by them,
but because it is the will of God. It is only by faith that
forgiveness of sins is apprehended, and that, for nothing.
And because through faith the Holy Ghost is received, hearts
are renewed and endowed with new affections, so as to be
able to bring forth good works. For Ambrose says: Faith
is the mother of a good will and right doing. For man's
powers without the Holy Ghost are full of ungodly affections,
and are too weak to do works which are good in God's sight.
Besides, they are in the power of the devil who impels men
to divers sins, to ungodly opinions, to open crimes. This
we may see in the philosophers, who, although they endeavored
to live an honest life could not succeed, but were defiled
with many open crimes. Such is the feebleness of man when
he is without faith and without the Holy Ghost, and governs
himself only by human strength. Hence it may be readily
seen that this doctrine is not to be charged with prohibiting
good works, but rather the more to be commended, because
it shows how we are enabled to do good works. For without
faith human nature can in no wise do the works of the First
or of the Second Commandment. Without faith it does not
call upon God, nor expect anything from God, nor bear the
cross, but seeks, and trusts in, man's help. And thus, when
there is no faith and trust in God all manner of lusts and
human devices rule in the heart. Wherefore Christ said,
John 16,6: Without Me ye can do nothing; and the Church
sings: Lacking Thy divine favor, There is nothing found
in man, Naught in him is harmless.
95
Theses or 95 Articles of Martin Luther, 1517 AD
In the early 1500s, one of the ways
the Pope made money for the Catholic church was by selling
indulgences. These were pieces of paper that could cancel
the sin of the person who purchased them. Martin Luther,
a professor of theology at the University of Theology, had
his own views on the subject of sin. He believed that faith,
and only faith, could free a man from sin. So when a seller
of indulgences came to a nearby town in 1517, Luther publicly
challenged this appalling approach to sin. He posted a series
of theses on the door of the church in Wittenberg. These
statements became known as LutherÉs 95 Theses and they started
a very important period in Europe, the Protestant Reformation.
Luther continued in his fight for religious reform for years
to come. He translated the Bible into German so the common
people could read and interpret it. He also wrote music
that is still used today in Protestant worship. "A
Mighty Fortress Is Our God" was one of LutherÉs most
famous compositions.
95 Theses of Martin
Luther, 1517 AD
Disputation of Doctor Martin Luther on the Power
and Efficacy of Indulgences
by Dr. Martin Luther
1517 AD
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.
In the Name our Lord Jesus
Christ. Amen.
Our Lord and Master Jesus Christ, when He said
Poenitentiam agite, willed that the whole life of
believers should be repentance.
This word cannot be understood to mean sacramental
penance, i.e., confession and satisfaction, which
is administered by the priests.
Yet it means not inward repentance only; nay,
there is no inward repentance which does not outwardly
work divers mortifications of the flesh.
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.
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.
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.
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.
The penitential canons are imposed only on the
living, and, according to them, nothing should be
imposed on the dying.
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.
Ignorant and wicked are the doings of those priests
who, in the case of the dying, reserve canonical
penances for purgatory.
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.
In former times the canonical penalties were imposed
not after, but before absolution, as tests of true
contrition.
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.
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.
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.
Hell, purgatory, and heaven seem to differ as
do despair, almost-despair, and the assurance of
safety.
With souls in purgatory it seems necessary that
horror should grow less and love increase.
It seems unproved, either by reason or Scripture,
that they are outside the state of merit, that is
to say, of increasing love.
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.
Therefore by "full remission of all penalties"
the pope means not actually "of all," but only of
those imposed by himself.
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;
Whereas he remits to souls in purgatory no penalty
which, according to the canons, they would have
had to pay in this life.
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.
It must needs be, therefore, that the greater
part of the people are deceived by that indiscriminate
and highsounding promise of release from penalty.
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.
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.
They preach man who say that so soon as the penny
jingles into the money-box, the soul flies out [of
purgatory].
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.
Who knows whether all the souls in purgatory wish
to be bought out of it, as in the legend of Sts.
Severinus and Paschal.
No one is sure that his own contrition is sincere;
much less that he has attained full remission.
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.
They will be condemned eternally, together with
their teachers, who believe themselves sure of their
salvation because they have letters of pardon.
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;
For these "graces of pardon" concern only the
penalties of sacramental satisfaction, and these
are appointed by man.
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.
Every truly repentant Christian has a right to
full remission of penalty and guilt, even without
letters of pardon.
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.
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.
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.
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].
Apostolic pardons are to be preached with caution,
lest the people may falsely think them preferable
to other good works of love.
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.
Christians are to be taught that he who gives
to the poor or lends to the needy does a better
work than buying pardons;
Because love grows by works of love, and man becomes
better; but by pardons man does not grow better,
only more free from penalty.
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.
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.
Christians are to be taught that the buying of
pardons is a matter of free will, and not of commandment.
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.
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.
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.
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.
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.
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.
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.
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.
The "treasures of the Church," out of which the
pope. grants indulgences, are not sufficiently named
or known among the people of Christ.
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.
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.
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.
Without rashness we say that the keys of the Church,
given by Christ's merit, are that treasure;
For it is clear that for the remission of penalties
and of reserved cases, the power of the pope is
of itself sufficient.
The true treasure of the Church is the Most Holy
Gospel of the glory and the grace of God.
But this treasure is naturally most odious, for
it makes the first to be last.
On the other hand, the treasure of indulgences
is naturally most acceptable, for it makes the last
to be first.
Therefore the treasures of the Gospel are nets
with which they formerly were wont to fish for men
of riches.
The treasures of the indulgences are nets with
which they now fish for the riches of men.
The indulgences which the preachers cry as the
"greatest graces" are known to be truly such, in
so far as they promote gain.
Yet they are in truth the very smallest graces
compared with the grace of God and the piety of
the Cross.
Bishops and curates are bound to admit the commissaries
of apostolic pardons, with all reverence.
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.
He who speaks against the truth of apostolic pardons,
let him be anathema and accursed!
But he who guards against the lust and license
of the pardon-preachers, let him be blessed!
The pope justly thunders against those who, by
any art, contrive the injury of the traffic in pardons.
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.
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.
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.
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.
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.
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.
The bishops, curates and theologians who allow
such talk to be spread among the people, will have
an account to render.
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.
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."
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?"
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?"
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?"
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?"
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?"
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?"
"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?"
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.
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.
Away, then, with all those prophets who say to
the people of Christ, "Peace, peace," and there
is no peace!
Blessed be all those prophets who say to the people
of Christ, "Cross, cross," and there is no cross!
Christians are to be exhorted that they be diligent
in following Christ, their Head, through penalties,
deaths, and hell;
And thus be confident of entering into heaven
rather through many tribulations, than through the
assurance of peace.
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