But what were the 95 Theses? What was Martin Luther protesting at point in his career? Today I wanted to take a look at this most important document from the great man of history.
More Like 9:
To begin with, I found it nearly impossible to summarize the Theses in sequential order. They seem to have been written in a stream-of-consciousness manner. In a way, the document is more like "Martin Luther's 95 Sentence Rant".
Instead, I identified 9 main themes and listed which theses fall into each of them. Be forewarned; Martin Luther was a Catholic priest writing to other Catholic priests. Some of these discussions will require significant background info.
On The Repentant Attitude of Christian Life:
(Theses 1-3, 7)
Luther begins the document by saying the Christian life should be one of repentance. This is not limited to going to sacramental Confession, he says, but must include a heartfelt conviction which governs the whole of one's life.
On Whether Ecclesiastical Penalties Perdure After Death:
(Theses 4, 8-13, 85)
The next topic requires background on canon law and ecclesiastical punishments.
The Church is not just a lose connection of believers. It is also a society with a government and laws. And the breaking of these laws can incur penalties.
For instance, suppose you decided to spraypaint graffiti onto the altar at church. You may face a civil penalty for vandalism, but you'd also suffer a penalty within the Church. You might be assigned a period of public penance before you can return to full communion at Christ's table.
But what happens if someone died before completing his canonical punishment? Some thinkers at Luther's time supposed it would be done in Purgatory.
However, Luther expresses in these theses his belief that these ecclesiastical penalties do not perdure after death. He sees them as penalties for this life only.
Also, he mentions how some clerics would actually refuse to remit canonical penalties on people even at the time of their death - insisting that they would have to complete them Purgatory. Luther condemns this practice and praises the Pope for never engaging in it.
Regarding the Reasons for Undergoing Purgatory:
(Theses 5, 14-22)
Next he reflects on the nature of Purgatory.
Now, in traditional Catholic doctrine there are two primary reasons why a person would need to travel through Purgatory.
The first reason is because despite being in a saving relationship with Christ, our personalities remain imperfect when we die. However, the Bible tells us no imperfect or impure thing will enter into the sight of God in Heaven. Therefore, we must undergo a purifying change after death. This is what we call "Purgatory".
The second reason people undergo Purgatory has to do with the two kinds of guilt which are incurred by sin. The first kind of guilt is called "eternal guilt". That is the guilt which separates us from God and merits eternal damnation. That punishment can only be resolved through the forgiveness of sins given freely through faith in Christ.
The other type of guilt is called "temporal punishment". Temporal punishment refers to a kind of fitting and appropriate penalty one undergoes even after having been forgiven. One can see this mentioned in Acts 26:20, when Luke speaks of people doing "works worthy of their repentance" - and also in Hebrews 12 when it speaks of enduring the discipline of the Lord.
Again, one could ask what happens if a person does not fully undergo his temporal punishment in this life? And the answer is again: Purgatory.
Back to the Theses.
Luther asserts that the horror of experiencing death is sufficient penance for all the sins of one’s life. That means he thought all temporal punishment is resolved at death and does not carry over into Purgatory. Therefore, he proposed that Purgatory should be exclusively thought of as a place where our love for God is purified.
As a consequence, he also concludes that it is dishonest for preacher to promise that an indulgence will bring the "full remission of all penalties" after death. He didn't think indulgences did anything for people a person after death.
Whether Plenary Indulgences can be Honestly Preached
(Theses 23, 24, 30)
The indulgences which are supposed to remit all temporal punishment after death have a special name: "plenary indulgences". Obtaining these carries a condition; one must be detached from the desire for sin.
In these three theses, Luther expresses belief that only a few people would actually attain this level of detachment and thus qualify for a plenary indulgence. And therefore he saw the preaching of plenary indulgences as false advertising
Regarding the Authority of the Pope
(Theses 6, 25, 26, 38)
This next part isn't a real focus in the Theses, but it is something significant which Luther raises in an oblique way.
He notes that the authority of the Pope in granting indulgences is not juridical, but declaratory. That is to say, he can only declare what God has already decreed, and cannot make decrees on his own authority.
He also mentions his belief that the keys given to Peter in Matthew 16:19 were not actually something unique to the Petrine ministry. Rather, he believed Peter received them on behalf of the Church as a representative. Therefore, Luther asserts that the Papacy does not possess the power of the keys.
Opposing Fundraising by Indulgences
(Theses 27-29, 31, 35, 42-43, 45, 46, 48, 51, 65-66, 82, 84, 86)
Luther now writes concerning the abuses of indulgences at the time. This is something which Catholics don’t need to be shy about – there were abuses going on. And it was no doubt tolerated by many of the hierarchy and clergy.
In particular, Luther address the practice rewarding contributions to church construction funds with indulgences. During Luther's time, the preaching of these indulgences became indistinguishable from making a sale. He states that fundraising indulgences have caused the Church to cater itself toward the rich.
Luther notes that this practice ate up funds which folks could have given to the poor and or used to support their families – uses which he saw as a far more noble and necessary.
On the Over-Emphasis of Indulgences in Preaching
(Theses 32-34, 36-37, 39-41, 44, 47, 49, 50, 52-54, 67, 75-80, 87)
Luther continues by expressing more opposition to the importance and power which some preachers were attributing to indulgences. He notes that great damage is done to the people's understanding of the Gospel when this is done. As a consequence, folks end up spending more time seeking after indulgences than actually growing in virtue and discipleship.
Then he takes it a step further. Luther asserts that full remission of the penalties of sin should be assumed for every Christian who is genuinely repentant for his sins. That would, in effect, eliminate the whole concept of temporal punishment for sin. (36 and 87)
(Theses 55-65, 68, 92, 94, 95)
In this section Luther seems to be responding to a matter of terminology. People are saying that indulgences are granted out of the “treasury of the Church”. This is not a real treasury, mind you... but a spiritual one.
Anyway, he notes that the real "treasure" of the church is the Gospel. Indulgences are a small thing in comparison, he insists, and thus the people's attention should be redirected toward the Gospel.
On the Urgency of Addressing These Issues:
(Theses 69-74, 81, 83, 88-91)
Lastly, Luther notes that he does recognize indulgences as a valid practice for remitting penalties in this life. Thus, he says the bishops should admit preachers of indulgences into their territories.
However, he demands they stop the abuse of indulgences because lay people are becoming disgruntled and beginning to slander the Pope.
Lastly, he claims the Pope also shares in his complaints on this issue of indulgences. And therefore Luther says if people would only listen to the Pope, all the troubles would go away.
Overall:
The 95 Theses is commonly mythologized as a summation of all Luther would come to represent. Thus, it was surprising for me to find it was primarily about complex theological issues regarding ecclesiastical penalties, temporal punishment, and historical abuses involving indulgences.
Five hundred years later, the role of indulgences in the Catholic Church has shrunken to near invisibility. And most people will never come under an ecclesial penalty. Thus, the vast bulk of the 95 Theses is something faithful Catholics can agree with.
What ultimately happened was that Luther's ideas about temporal punishment would lead him to deny the doctrine of Purgatory in its entirety. More importantly, his theories about the Papacy not possessing the authority of the keys would lead him to forsake the Pope when his reforms were resisted.
Those two themes, which were actually minor points in the 95 Theses, were the true seed of Luther's revolution.
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Original Citations:
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1. Our Lord and Master Jesus Christ, when He said Poenitentiam agite, willed that the whole life of believers should be repentance.2. This word cannot be understood to mean sacramental penance, i.e., confession and satisfaction, which is administered 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.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.
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.8. The penitential canons are imposed only on the living, and, according to them, nothing should be imposed on the 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.10. Ignorant and wicked are the doings of those priests who, in the case of the dying, reserve canonical penances for purgatory.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.12. In former times the canonical penalties were imposed not after, but before absolution, as tests of true contrition.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.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?"
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.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.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.16. Hell, purgatory, and heaven seem to differ as do despair, almost-despair, and the assurance of safety.17. With souls in purgatory it seems necessary that horror should grow less and love increase.18. It seems unproved, either by reason or Scripture, that they are outside the state of merit, that is to say, of increasing 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.20. Therefore by "full remission of all penalties" the pope means not actually "of all," but only of those imposed by 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;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.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.30. No one is sure that his own contrition is sincere; much less that he has attained full remission.
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.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.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.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.
27. They preach man who say that so soon as the penny jingles into the money-box, the soul flies out [of 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.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.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.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.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.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;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.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.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.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.65. Therefore the treasures of the Gospel are nets with which they formerly were wont to fish for men of riches 66. The treasures of the indulgences are nets with which they now fish for the riches of men.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."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?"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?"
32. They will be condemned eternally, together with their teachers, who believe themselves sure of their salvation because they have letters of pardon.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;34. For these "graces of pardon" concern only the penalties of sacramental satisfaction, and these are appointed by man.36. Every truly repentant Christian has a right to full remission of penalty and guilt, even without letters of pardon.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.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.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].41. Apostolic pardons are to be preached with caution, lest the people may falsely think them preferable to other good works of love.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.47. Christians are to be taught that the buying of pardons is a matter of free will, and not of commandment.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.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.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.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.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.67. The indulgences which the preachers cry as the "greatest graces" are known to be truly such, in so far as they promote gain. 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.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.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. 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.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. 80. The bishops, curates and theologians who allow such talk to be spread among the people, will have an account to render.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?"
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.56. The "treasures of the Church," out of which the pope. grants indulgences, are not sufficiently named or known among the people 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.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.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.60. Without rashness 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.62. The true treasure of the Church is the Most Holy Gospel of the glory and the grace of God.63. But this treasure is naturally most odious, for it makes the first to be last.64. On the other hand, the treasure of indulgences is naturally most acceptable, for it makes the last to be first..68. Yet they are in truth the very smallest graces compared with the grace of God and the piety of the Cross.92. Away, then, with all those prophets who say to the people of Christ, "Peace, peace," and there is no peace! 93. Blessed be all those prophets who say to the people of Christ, "Cross, cross," and there is no cross!94. Christians are to be exhorted that they be diligent in following Christ, their Head, through penalties, deaths, and hell; 95. And thus be confident of entering into heaven rather through many tribulations, than through the assurance of peace.
69. Bishops and curates are bound to admit the commissaries of apostolic pardons, with all reverence.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.71. He who speaks against the truth of apostolic pardons, let him be anathema and accursed!72. But he who guards against the lust and license of the pardon-preachers, let him be blessed!73. The pope justly thunders against those who, by any art, contrive the injury of the traffic in pardons.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.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.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?"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?"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?"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.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.
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