95 Theses by Martin Luther

The 95 Theses was a document originally nailed on the door of the cathedral in Wittenberg by Martin Luther in 1517. The document was meant as constructive criticism and was an effort to reform the church within. Luther certainly expected an argument, but he did not expect it to turn into the Protestant Reformation. He did not seem to have schism in mind at this point.

This translation of the Ninety-Five Theses was originally translated by Adolph Spaeth, L.D. Reed, et al in 1915. It is part of the "Works of Martin Luther".

The 95 Theses, rather than being ninety-five arguments or stated positions is rather ninety-five sentences forming a single argument on penitence and indulgences. He indicates that priests are not necessary to intercede between man and God. The entire 95 Theses are listed below, with explanatory comments contributed by InDepthInfo staff in bold. They are meant as an elucidation of the words of Luther, not necessarily an agreement or disagreement with them.

Luther writes:

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.

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.

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. In other words: we continue to pay for our sins until heaven is attained.

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. It is his feeling that no priest, not even the Pope, has the ability to take away the repercussions of sin.

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. This is an interesting construction as it is basically giving the Pope a bit of wiggle room, saying that he could possibly say that a sin had been remitted by God, but not that he had done so himself.

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.

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. This was used as a way of getting money from an estate after a person had died.

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. Saying that any penalties given to a sinner, the paying of which would absolve a sin, were instituted before absolution or death as a way of verifying that the sinner really was contrite.

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.

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. Saying that purgatory is a place where pennance occurs naturally. No need of human interference.

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. The Pope, then, cannot penalize or remit the sins of someone who is already dead.

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.

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.

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. Saying that the church cannot arbitrarily remit sins. Remission is only the work of God. The church can only make the request.

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.

30. No one is sure that his own contrition is sincere; much less that he has attained full remission. Since God does not explicitly tell us whether he has absolved a particular sin, there is no way of knowing if full remission has been attained. The church may not simply say that the sin has been forgiven.

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. Meaning the money is poorly spent

32. They will be condemned eternally, together with their teachers, who believe themselves sure of their salvation because they have letters of pardon. Rather a strong statement that damnation comes to those who believe that a letter of pardon will dave their souls.

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. In other words, the Pope can forgive some things, but only those sacraments appointed by man.

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. People who pay money in the expectation that it will save the soul of someone else, should not be sinful.

36. Every truly repentant Christian has a right to full remission of penalty and guilt, even without letters of pardon. Whether or not the church intercedes, someone who is repentent is deserving of forgiveness and absolution.

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.

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. Stating again that there are things which the Pope does have control over.

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. He says that even the most agile speaker cannot reconcile the fact that so many people buy pardons for their sins when true contrition or heartfelt sorrow is also necessary. Luther has trouble believing that people are not buying these pardons rather cynically.

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.

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. Luthor indicates here that he believes it is better to do a good work than it is to give money to the church, perhaps stretching the point that giving money to the church is not really a good work. He makes this more clear in the next thesis.

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.

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. I am actually quite surprised to see this line of argument here as Luther later became quite adamant that people are saved by faith alone, and that works have nothing to do with it.

45. 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.

47. Christians are to be taught that the buying of pardons is a matter of free will, and not of commandment.

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. This statement might fall into the category of ad hominem, more or less saying that the Pope is flat out wrong and sinning in the selling of indulgences.

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.

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. In other words, people who have bought indulgences should get their money back.

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. This is pretty much a restatement of previous theses.

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.

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. In other words, the church is emphasizing the sale of indulgences even more than the word of God.

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. A witicism!

67. The indulgences which the preachers cry as the "greatest graces" are known to be truly such, in so far as they promote gain.

68. Yet they are in truth the very smallest graces compared with the grace of God and the piety of the Cross.

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! Luther calls on support from God for his arguments.

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.

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. Taking the argument to the logical extreme is a good debating tactic.

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 1 Corinthians, Chapter 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.

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. Saying that the sale of indulgences is causing people to question their faith and the role of the church.

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."

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?"

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?"

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?"

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?"

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?"

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.

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.

Luther is rather emphatic about the sale of indulgences. He obviously felt strong enough about it that he was willing to put his career as a priest on the line.

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The Swedes became some of the most ardent followers of Luther.


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