FATHER MARTIN LUTHER'S 95 THESES: THE ORIGINS OF THE PROTESTANT
REVOLT AGAINST ROME

Around the same time, King Henry VIII of England also
was "excommunicating" his entire nation from Rome, albeit not for
such noble reasons as Luther's theological reforms. Although
the "Protestant Reformation" did not specifically endorse Salvation
Science, Luther endorsed Alchemy (an early chemical code language for
Salvation Science) and compared Alchemy to the Resurrection of
the "Dead", which would occur near the end of the world as we know
it.

In England, the break with Rome sparked new interest in Alchemy, and
the Brotherhood of the Rosie Cross was founded to exploit this new
theological freedom. The Pope, oblivious to the need for reforms and
thinking only of church power over the wretched masses, lamented the
revolt in Germany: "I only wish I had killed Martin Luther when I had
the chance". Has Catholicism learned from its unrepentant mistakes?
How do you think they view Swamiji and Salvation Science? About the
same as America viewed Ho Chi Minh and the liberation of the poor?
They never learn, because they DON'T WANT TO KNOW THE TRUTH,so... Jai
Om. - Sw. Tantrasangha

DISPUTATION ON THE POWER AND EFFICACY OF INDULGENCES
COMMONLY KNOWN AS THE 95 THESES
BY DR. MARTIN LUTHER

Out of love and concern for the truth, and with the object of
eliciting it, the following heads will be the subject of a public
discussion at Wittenberg under the presidency of the reverend father,
Martin Luther, Augustinian, Master of Arts and Sacred Theology, and
duly appointed Lecturer on these subjects in that place. He requests
that whoever cannot be present personally to debate the matter orally
will do so in absence in writing.

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

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

3. Yet its meaning is not restricted to penitence in one's heart;
for such penitence is null unless it produces outward signs in
various mortifications of the flesh.

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

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

6. The pope himself cannot remit guilt, but only declare and confirm
that it has been remitted by God; or, at most, he can remit it in
cases reserved to his discretion. Except for these cases, the guilt
remains untouched.

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

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

9. Accordingly, the Holy Spirit, acting in the person of the pope,
manifests grace to us, by the fact that the papal regulations always
cease to apply at death, or in any hard case.

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

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

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

13. Death puts and end to all the claims of the Church; even the
dying are already dead to the canon laws, and are no longer bound by
them.

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

15. This fear or horror is sufficient in itself, whatever else might
be said, to constitute the pain of purgatory, since it approaches
very closely to the horror of despair.

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

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

18. Moreover, it does not seem proved, on any grounds of reason or
Scripture, that these souls are outside the state of merit, or unable
to grow in grace.

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

20. Therefore the pope, in speaking of the plenary remission of all
penalties, does not mean "all" in the strict sense, but only those
imposed by himself.

21. Hence those who preach indulgences are in error when they say
that a man is absolved and saved from every penalty by the pope's
indulgences;

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

23. If plenary remission could be granted to anyone at all, it would
be only in the cases of the most perfect, i.e. to very few.

24. It must therefore be the case that the major part of the people
are deceived by that indiscriminate and high-sounding promise of
relief from penalty.

25. The same power as the pope exercises in general over purgatory
is exercised in particular by every single bishop in his bishopric
and priest in his parish.

26. The pope does excellently when he grants remission to the souls
in purgatory on account of intercessions made on their behalf, and
not by the power of the keys (which he cannot exercise for them).

27. There is no divine authority for preaching that the soul flies
out of the purgatory immediately the money clinks in the bottom of
the chest.

28. It is certainly possible that when the money clinks in the
bottom of the chest avarice and greed increase; but when the church
offers intercession, all depends in the will of God.

29. Who knows whether all souls in purgatory wish to be redeemed in
view of what is said of St. Severinus and St. Pascal? (Note: Paschal
I, pope 817- 24. The legend is that he and Severinus were willing to
endure the pains of purgatory for the benefit of the faithful).

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

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

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

33. We should be most carefully on our guard against those who say
that the papal indulgences are an inestimable divine gift, and that a
man is reconciled to God by them.

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

35. It is not in accordance with Christian doctrines to preach and
teach that those who buy off souls, or purchase confessional
licences, have no need to repent of their own sins.

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

37. Any true Christian whatsoever, living or dead, participates in
all the benefits of Christ and the Church; and this participation is
granted to him by God without letters of indulgence.

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

39. It is very difficult, even for the most learned theologians, to
extol to the people the great bounty contained in the indulgences,
while, at the same time, praising contrition as a virtue.

40. A truly contrite sinner seeks out, and loves to pay, the
penalties of his sins; whereas the very multitude of indulgences
dulls men's consciences, and tends to make them hate the penalties.

41. Papal indulgences should only be preached with caution, lest
people gain a wrong understanding, and think that they are preferable
to other good works: those of love.

42. Christians should be taught that the pope does not at all intend
that the purchase of indulgences should be understood as at all
comparable with the works of mercy.

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

44. Because, by works of love, love grows and a man becomes a better
man; whereas, by indulgences, he does not become a better man, but
only escapes certain penalties.

45. Christians should be taught that he who sees a needy person, but
passes him by although he gives money for indulgences, gains no
benefit from the pope's pardon, but only incurrs the wrath of God.

46. Christians should be taught that, unless they have more than
they need, they are bound to retain what is only necessary for the
upkeep of their home, and should in no way squander it on indulgences.

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

48. Christians should be taught that, in granting indulgences, the
pope has more need, and more desire, for devout prayer on his own
behalf than for ready money.

49. Christians should be taught that the pope's indulgences are
useful only if one does not rely on them, but most harmful if one
loses the fear of God through them.

50. Christians should be taught that, if the pope knew the exactions
of the indulgence-preachers, he would rather the church of St. Peter
were reduced to ashes than be built with the skin, flesh, and bones
of the sheep.

51. Christians should be taught that the pope would be willing, as
he ought if necessity should arise, to sell the church of St. Peter,
and give, too, his own money to many of those whom the pardon-
merchants conjure money.

52. It is vain to rely on salvation by letters if indulgence, even
if the commisary, or indeed the pope himself, were to pledge his own
soul for their validity.

53. Those are enemies of Christ and the pope who forbid the word of
God to be preached at all in some churches, in order that indulgences
may be preached in others.

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

55. The pope cannot help taking the view that if indulgences (very
small matters) are celebrated by one bell, one pageant, or one
ceremony, the gospel (a very great matter) should be preached to the
accompaniment of a hundred bells, a hundred processions, a hundred
ceremonies.

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

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

58. Nor are they the merits of Christ and the saints, because, even
apart from the pope, these merits are always working grace in the
inner man, and working the cross, death, and hell in the outer man.

59. St. Laurence said that the poor were the treasures of the
church, but he used the term in accordance with the custom of his own
time.

60. We do not speak rashly in saying that the treasures of the
church are the keys of the church, and are bestowed by the merits of
Christ.

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

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

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

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

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

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

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

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

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

70. But they are under a much greater obligation to watch closely
and attend carefully lest these men preach their own fancies instead
of what the pope commissioned.

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

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

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

74. It is much more in keeping with his views to excommunicate those
who use the pretext of indulgences to plot anything to the detriment
of holy love and truth.

75. It is foolish to think that papal indulgences have so much power
that they can absolve a man even if he has done the impossible and
violated the mother of God.

76. We assert the contrary, and say that the pope's pardons are not
able to remove the least venial of sins as far as their guilt is
concerned.

77. When it is said that not even St. Peter, if he were now pope,
could grant a greater grace, it is blasphemy against St. Peter and
the pope.

78. We assert the contrary, and say that he, and any pope whatever,
possesses greater graces, viz., the gospel, spiritual powers, gifts
of healing, etc., as is declared in I Corinthians 12 [:28].

79. It is blasphemy to say that the insignia of the cross with the
papal arms are of equal value to the cross on which Christ died.

80. The bishops, curates, and theologians, who permit assertions of
that kind to be made to the people without let or hindrance, will
have to answer for it.

81. This unbridled preaching of indulgences makes it difficult for
learned men to guard the respect due to the pope against false
accusations, or at least from the keen criticisms of the laity;

82. They ask, e.g.: Why does not the pope liberate everyone from
purgatory for the sake of love (a most holy thing) and because of the
supreme necessity of their souls? This would be morally the best of
all reasons. Meanwhile he redeems innumerable souls for money, a most
perishable thing, with which to build St. Peter's church, a very
minor purpose.

83. Again: Why should funeral and anniversary masses for the dead
continue to be said? And why does not the pope repay, or permit to be
repaid, the benefactions instituted for these purposes, since it is
wrong to pray for those souls who are now redeemed?

84. Again: Surely this is a new sort of compassion, on the part of
God and the pope, when an impious man, an enemy of God, is allowed to
pay money to redeem a devout soul, a friend of God; while yet that
devout and beloved soul is not allowed to be redeemed without
payment, for love's sake, and just because of its need of redemption.

85. Again: Why are the penitential canon laws, which in fact, if not
in practice, have long been obsolete and dead in themselves,-why are
they, to-day, still used in imposing fines in money, through the
granting of indulgences, as if all the penitential canons were fully
operative?

86. Again: since the pope's income to-day is larger than that of the
wealthies of wealthy men, why does he not build this one church of
St. Peter with his own money, rather than with the money of indigent
believers?

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

88. Again: Surely a greater good could be done to the church if the
pope were to bestow these remissions and dispensations, not once, as
now, but a hundred times a day, for the benefit of any believer
whatever.

89. What the pope seeks by indulgences is not money, but rather the
salvation of souls; why then does he not suspend the letters and
indulgences formerly conceded, and still as efficacious as ever?

90. These questions are serious matters of conscience to the laity.
To suppress them by force alone, and not to refute them by giving
reasons, is to expose the church and the pope to the ridicule of
their enemies, and to make Christian people unhappy.

91. If therefore, indulgences were preached in accordance with the
spirit and mind of the pope, all these difficulties would be easily
overcome, and indeed, cease to exist.

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

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

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

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

October 31, 1517