THE 95 THESES: DAWN OF THE REFORMATION

Transcription

1 THE 95 THESES: DAWN OF THE REFORMATION Rev. David H. Locklair APRIL 26 & 27, 2017 ELS WEST COAST CONFERENCE Lakewood, WA

2 Outline I. Introduction: Page 2 II. Setting: Pages 3-7 III. Content: Pages 7-17 A. Introduction: Page 8 B. Repentance (Theses 1-4): Pages 8-9 C. Papal Authority (Theses 5-12): Pages 9-10 D. Purgatory (Theses 13-30): Pages E. False Security (Theses 31-52): Page 12 F. The Word Obscured (Theses53-80): Pages G. Questions of the Laity (Theses 81-91): Pages H. Closing (Theses 92-95): Pages IV. Letter to Albrecht of Brandenburg: Pages V. Sermon on Indulgences and Grace: Pages VI. Conclusion: Pages 24 Bibliography: Pages Appendix A Ninety-Five Theses: Pages Appendix B The Catechism of the Catholic Church on Indulgences: Pages

3 I. Introduction On October 31 st, 1517 Martin Luther attached his 95 Theses to the castle church door in Wittenberg, modern day Germany. That event cemented the date as prominent in world history. Confessional Lutheran churches have powerful reminders of the date, and the actions of the date, every Reformation Sunday. The 95 Theses certainly are referenced at such times. They are pointed to as the catalyst that began reform. Their posting marked the start of the Reformation proper in our minds. Ironically, the actual content of the 95 Theses is often foreign to the average Lutheran. The extent of knowledge concerning them often goes no further than the recognition that they were written in opposition to indulgences. As I researched for this paper, I was surprised at how many works concerning Luther and the Reformation gave only the smallest of space to the 95 Theses. The date and the image of Luther with the 95 Theses is iconic, but anything more than a superficial look at those Theses is rare. Perhaps it is not so surprising then that the famous image of Luther pounding a nail through the castle church door is widely recognized yet historically inaccurate (in the 16 th century, wax was used to hang documents 1 ). The purpose of this paper, in this the year of the 500 th anniversary of the posting of the 95 Theses, is to examine the content, context, and importance of these Theses. In an effort to develop a deeper understanding of the 95 Theses, this paper will contain four main sections: the setting of the 95 Theses, the content of the 95 Theses, Luther s letter to Albrecht of Brandenburg which accompanied the 95 Theses, and Luther s Sermon on Indulgences and Grace. The study of the 95 Theses is a worthwhile task, for it is a study of Luther s theological progression and therefore a study of the Gospel. 1 Timothy J. Wengert, Martin Luther s 95 Theses with Introduction, Commentary, and Study Guide, (Minneapolis, MN: Fortress Press, 2015), ix. 2

4 II. Setting At the heart of the indulgence controversy of Luther s day was St. Peter s Basilica. Pope Julius began construction in 1506 and the Basilica was completed in The total cost came to forty-six million scudi (around ten million dollars in today s currency). The work was largely funded by the church s sale of indulgences. The doctrine of indulgences was unknown to the Greek and Latin fathers, and is therefore unique to the Roman Church. 2 Philip Shaff offers this explanation of the term, In the legal language of Rome, indulgentia is a term for amnesty or remission of punishment. In ecclesiastical Latin, an indulgence means the remission of the temporal (not the eternal) punishment of sin (not of sin itself), on condition of penitence and the payment of money to the church or to some charitable object. It may be granted by a bishop or archbishop within his diocese, while the Pope has the power to grant it to all Catholics. The practice of indulgences grew out of a custom of the Northern and Western barbarians to substitute pecuniary compensation for punishment of an offense. The church favored this custom in order to avoid bloodshed, but did wrong in applying it to religious offenses. 3 In connection with the sacrament of penance (which included contrition, confession, and satisfaction), indulgences became a part of the works of satisfaction. God alone forgave eternal punishment, but the sinner must endure punishments in this life or in purgatory for his sin. These latter punishments were under the control of the priesthood and the Pope. Additionally, the works of Christ and the saints, known as works of supererogation, formed a treasury from which indulgences would be dispensed. The indulgence then had the power to remove the punishments of this life and purgatory. In addition to funding specific projects, indulgences often were the source of income for the lavish lifestyles of church leaders. 4 2 Philip Shaff, The 95 Theses (Annotated): Includes the Latin Original & Comprehensive Intro by Phillip Schaff (Kindle Locations ). CrossReach Publishers. Kindle Edition. 3 Schaff, The 95 Theses (Kindle Locations ). 4 Ibid (Kindle Locations ). 3

5 Ken Schurb describes the Roman Church s teaching on purgatory this way: Purgatory was not hell, but a horrible, painful place of purging, where Christian souls were thought to remain for a time after death instead of immediately being with Christ in heaven. None knew just how long their own time of purgation was supposed to last. 5 Timothy J. Wengert comments, Purgatory (a place of purgation) was understood to be an interim state between death and the beatific vision (heaven), designed to purge a soul of any remaining impurities and thereby satisfying the remaining punishment for mortal sins. Although the suffering in purgatory was understood to be worse than any on earth, the souls could only leave purgatory for heaven. Souls that died in a state of sin went directly to hell. 6 Indulgences were said to offer escape from this purgatory by removing its punishment for the Christian. The most well-known seller of indulgences in Luther s day was a man named Johann Tetzel. Tetzel was a Dominican prior, held a doctorate of philosophy, served as a papal inquisitor, and was a popular orator. Opponents accused Tetzel of being immoral and of having claimed to have saved more souls from punishment than St. Peter did through his preaching. 7 Tetzel traveled throughout Germany selling indulgences with much pomp and circumstance. The laity came in droves to him thinking they were receiving salvation from punishment and not understanding the sometimes explained distinction that indulgences removed earthly but not eternal punishments. Indulgences were typically viewed by the people as passports to heaven. The more pious were shocked by the notion that someone would barter salvation for money. 8 5 Ken R. Schurb, Martin Luther s 95 Theses (Kindle Locations 34-36). Concordia Publishing House. Kindle Edition. 6 Timothy J. Wengert, ed., The Annotated Luther: The Roots of Reform Volume 1, (Minneapolis, MN: Fortress Press, 2015), Shaff, The 95 Theses (Kindle Locations ). 8 Ibid (Kindle Locations ). 4

6 While selling indulgences in Juterbog (a few hours from Wittenberg), Tetzel provoked the protest of Luther. Already in 1516 Luther had preached a sermon warning against placing trust in indulgences. Luther s growing understanding of forgiveness as a free gift of God received through faith was diametrically opposed to the doctrine of indulgences. There could be no reconciliation of the two teachings, nor could Luther remain silent. Luther believed it was his duty as a pastor and professor to protect the people who were being led astray. 9 In the 1953 film classic, Martin Luther, there is a scene that powerfully depicts Luther s motive for writing his 95 Theses. The scene finds Luther walking the streets of Wittenberg in the evening. He comes across one of his parishioners who is lying in the gutter and is utterly drunk. Luther rebukes the man, but the man pulls out a piece of paper and hands it to Luther. The document is an indulgence the man bought from Tetzel and, as the man tells his pastor, offered complete forgiveness of all sins past, present and future. Luther returns to his study and writes the 95 Theses. 10 Though this event has not been historically verified, the scene certainly captures Luther s pastoral concern. At this time, Luther was convinced that the Pope would never knowingly authorize such use of indulgences. He himself would later admit that in the 95 Theses he did not desire to take anything away from the Pope s authority. Luther was still growing in his understanding of the Gospel. He did not condemn purgatory nor did he rightly grasp the Gospel in every one of the Theses. He would remark in 1520 that he wished all his previous writings on indulgences would be burned for they were not entirely faithful to the Gospel Ibid (Kindles Locations ). 10 Allan Sloane and Lothar Wolff. Martin Luther. DVD. Directed by Irving Pichel. De Rochemont/Lutheran Productions, Shurb, Marin Luther s 95 Theses (Kindle Locations 49-66). 5

7 Greatly concerned for the welfare of his people, Luther wrote his 95 Theses as a response to the selling of indulgences. On October 31 st, 1517, he posted them to the castle church door in Wittenberg. His hope was to start a dialogue on the subject. Within a few weeks, the 95 Theses had been copied, translated, printed, and spread throughout Germany and Europe. 12 Luther did not want the 95 Theses distributed amongst the people. They were written in Latin (the scholarly language of the day) and meant to be discussed by scholars and theologians. It was others who copied and spread them for all to read. 13 Alvin Schmidt notes, It was individuals outside of the university, not Luther, who broadcast the theses by translating them into German from Latin. This made the theses available to the populace who had no love for an Italian pope taking money out of Germany s treasury to rebuild St. Peter s Basilica in Rome. 14 Ultimately, Pope Leo excommunicated Luther in 1520; Luther, with his typical style, burned the Papal Bull. 15 This author could locate no statistical information concerning the selling of indulgences prior to and then after the posting of the 95 Theses. However, James Kiecker reports in general, The sale of indulgences fell off drastically so much so that the Pope, Leo X, directed the general of the Augustinian Order to put pressure on Luther to stop his attack. 16 This pressure did not amount to any real resistance to Luther as the younger monks of the order were impressed and enthusiastic about his work and the older monks of the order were, at worst, cautious about his work Shaff, The 95 Theses (Kindle Locations ). 13 Bainton, Here I Stand, Alvin J. Schmidt, Hallmarks of Lutheran Identity (St. Louis, MO: Concordia Publishing House, 2017), Martin Luther s Ninety-Five Theses, edited by Stephen J. Nichols (Philippsburg, NJ: P&R Publishing, 2002), James G. Kiecker, Martin Luther and the Long Reformation: From Response to Reform in the Church (Milwaukee, WI: Northwestern Publishing House, 2016), Ibid. 6

8 Some insight can also be gained when one compares the popularity and confidence of Tetzel to his downfall. In 1517, Tetzel bragged that he would have Luther burned as a heretic within a few weeks time. 18 Yet, Lewis Spitz remarks that with his 95 Theses, Luther had ruined the sale and had unknowingly launched the Reformation. 19 History records that Tetzel was forced into retirement at the monastery of Leipzig where he died of ill health in At the very least, Tetzel s lucrative career in the selling of indulgences had been utterly ruined by Luther s response. III. Content In the 95 Theses, Luther opposed penitential practices which were far afield from what one found in the ancient church. In his arguments against such things, Luther made use both of his own personal experience with indulgences and the most recent work on the Greek New Testament. 21 Though Luther s understanding of the Gospel was not yet fully formed, Reformation scholar Charles Porterfield Krauth still notes, The keynote of the Reformation was struck full and clear at the beginning, Salvation through Christ alone. 22 The 95 Theses have been separated into three parts: an avowed object of the expenditure, a denial of the powers of the Pope over purgatory, and a consideration of the welfare of the sinner. 23 Luther questioned the use of the massive amount of money collected for St. Peter s, the power of the Pope over purgatory and its penalties, and the security attached to the purchase of indulgences. 18 Lewis W. Spitz, The Renaissance and Reformation Movements: Volume II The Reformation (St. Louis, MO: Concordia Publishing House, 1987), Ibid. 20 John Tetzel: Salesman of Indulgences. Accessed January 11, Wengert, Martin Luther s 95 Theses, xi. 22 Charles Porterfield Krauth, The Conservative Reformation and Its Theology (St. Louis, MO: Concordia Publishing House, 2007), Roland H. Bainton,, Here I Stand: A Life of Martin Luther, (Nashville, TN: Abingdon Press, 1978) 66. 7

9 A. Introduction Luther began the Theses with an introduction calling for public discussion (a discussion which never occurred). Out of love and zeal for truth and the desire to bring it to light, the following Theses will be publicly discussed at Wittenberg under the chairmanship of the reverend father Martin Luther, Master of Arts and Sacred Theology and regularly appointed Lecturer on these subjects at that place. He requests that those who cannot be present to debate orally with us will do so by letter. In the Name of our Lord Jesus Christ. Amen. 24 In examining the content of the 95 Theses, this author will make use of the Theses proper and Luther s Explanations of the Ninety-Five Theses, which was written in 1518 to clarify them against his adversaries accusations. Both can be found in Volume 31 of the American Edition of Luther s Works. B. Theses 1-4: Repentance The first four Theses deal with the topic of repentance. The first Thesis is well-known and oft-quoted. When our Lord and Master Jesus Christ said, Repent [Matt. 4:17], he willed the entire life of believers to be one of repentance. 25 In the next three Theses, Luther goes on to argue that such repentance cannot refer to the sacrament of penance. The repentance Jesus calls for is continuous and sacramental penance is not. One could engage in outward penance without inner repentance. There is no divine institution of the sacrament of penance (consisting in confession, absolution, and satisfaction). 26 In his Explanations, Luther addresses the argument from Rome that repentance in fact means sacramental penance. But if the penance taught by Christ signifies sacramental penance (satisfaction), and if the Pope can change this and actually does change it according to 24 Martin Luther, Luther s Works, vol. 31: Career of the Reformer I. Edited by J. J. Pelikan, H. C. Oswald, & H. T. Lehmann. (Philadelphia, PA: Fortress Press, 1999), Ibid., Ibid.,

10 his own will [i.e., through the selling of indulgences], then either the Pope has divine law under his authority or else he is a most wicked adversary of his God, causing the command of God to be of no effect. 27 In these opening Theses, Luther shows his brilliance in rejecting the false teaching of his day and yet not falling into rejecting everything that was taught. He by no means taught a license to sin by his rejection of sacramental penance. In the third Thesis he noted that true repentance will lead to outward works. Inner repentance is worthless unless it produces various outward mortifications of the flesh. 28 Luther taught the logic of repentance thus: Repentance is part of life under the cross. This cross continues until the body of sin is destroyed in death. After death, the new Adam in the image of God is perfected. Until such time, sin remains though it is diminished through daily repentance. 29 C. Theses 5-12: Papal Authority The first four Theses lead in to Theses 5-12 which center on the topic of the Pope s authority to remit penalties for sin. The main argument of this section is found in Thesis 6. The Pope cannot remit any guilt, except by declaring and showing that it has been remitted by God; or, to be sure, by remitting guilt in cases reserved to his judgment. If his right to grant remission in these cases were disregarded, the guilt would certainly remain unforgiven. 30 While still maintaining the legitimacy of the Office of the Keys, Luther rejected the notion that the Pope can forgive or retain sins of his own inherent accord. 27 Ibid., Ibid., Ibid., Ibid., 97. 9

11 In this section Luther argued that, In former times canonical penalties were imposed, not after, but before absolution, as tests of true contrition. 31 Luther pointed out that the church could show leniency in regards to ecclesiastical punishments, and indeed should in certain cases, but not in regards to God s punishments. These punishments were originally intended to determine if the individual was penitent, not as means whereby he secured absolution. Such ecclesiastical punishments should not be confused with God s punishments. 32 Luther was appalled that ecclesiastical punishments not met in this life were then attached to purgatory, thus robbing the dying of comfort. Thesis 10: Those priests act ignorantly and wickedly who, in the case of the dying, reserve canonical penalties for purgatory. 33 Luther also showed his ignorance of the source of the teachings of indulgences. At this time, Luther still believed the Pope and the bishops to be unaware of what people such as Tetzel were doing. Thus, Luther wrote in Thesis 11, Those tares of changing the canonical penalty to the penalty of purgatory were evidently sown while the bishops slept. 34 In his Explanations, Luther laid all the blame upon the fabrication and worthless sophistry of the indulgence sellers as an effort to frighten us. 35 D. Theses 13-30: Purgatory Theses speak extensively to Purgatory. Luther wrote in Thesis 16, Hell, purgatory, and heaven seem to differ the same as despair, fear, and assurance of salvation. 36 In His Explanations Luther noted that there is truly no difference between Hell and Purgatory outside of the duration of time one would spend in them. After that frightful description of 31 Ibid., Ibid. 33 Ibid., Ibid., Ibid. 36 Ibid.,

12 Purgatory, Luther argued that the Pope only has the power to remit ecclesiastical punishments; therefore, indulgences cannot rescue from purgatory. 37 Luther began a focused attack on the indulgence preachers in Thesis 21. Thus those indulgence preachers are in error who say that a man is absolved from every penalty and saved by papal indulgences. 38 Luther reasoned that the authority of the keys did not extend to purgatory. Therefore, the only way that the Pope could influence the fate of those in purgatory, Luther said, was through prayer on their behalf. Thesis 26: The Pope does very well when he grants remission to souls in purgatory, not by the power of the keys, which he does not have, but by way of intercession for them. 39 Luther condemned the greed of the indulgence preachers. He wrote in Theses 27 and 28, They preach only human doctrines who say that as soon as the money clinks into the money chest, the soul flies out of purgatory. It is certain that when money clinks in the money chest, greed and avarice can be increased, but when the church intercedes, the result is in the hands of God alone. 40 From there, Luther began to turn his attention to the contrast between false security and true security found in God s promises. Thesis 30: No one is sure of the integrity of his own contrition, much less of having received plenary remission. 41 Luther noted that indulgences are uncertain if they depend upon contrition (the indulgence preachers insisted that the benefits of indulgences were tied to genuine contrition). Yet, Luther reasoned that since indulgences can 37 Ibid., Ibid., Ibid., Ibid., Ibid.,

13 only deal with ecclesiastical punishments, their benefits should not depend upon inner contrition. 42 E. Theses 31-52: False Security Theses deal specifically with the matter of security. Luther argued that the current practice of indulgences promoted false security. Luther wrote in, Those who believe that they can be certain of their salvation because they have indulgence letters will be eternally damned, together with their teachers (Thesis 32). 43 Luther taught that indulgences can only take away punishments devised by humans and therefore cannot help in regards to salvation. By contrast, any Christian who sorrows over his sin has access to forgiveness. This is so because all Christians share in the benefits of Christ. 44 Indulgences present particular dangers. They confuse the people concerning the importance and definition of contrition. They give the impression that the holder may freely engage in sin. People tend to prefer them over truly good works. 45 Therefore, Luther concluded, Christians are to be taught that papal indulgences are useful only if they do not put their trust in them, but very harmful if they lose their fear of God because of them. 46 All of this leads up to one of Luther s summaries of this section in Thesis 52. It is vain to trust in salvation by indulgence letters, even though the indulgence commissary, or even the Pope, were to offer his soul as security. 47 Luther commented in his Explanations, May every single sermon be forever damned which persuades a person to find security and trust in or through anything whatever except the pure mercy of God, which is Christ Ibid. 43 Ibid., Ibid., Ibid., Ibid., Ibid., Ibid. 12

14 F. Theses 53-80: The Word Obscured Luther laid out another danger of indulgences in Theses 53-80: they tend to obscure the Word. In these Theses, Luther rebuked some of the abuses in the Church of Rome in this matter. They are enemies of Christ and the Pope who forbid altogether the preaching of the Word of God in some churches in order that indulgences may be preached in others 49 (Thesis 53). Injury is done to the Word of God when, in the same sermon, an equal or larger amount of time is devoted to indulgences than to the Word 50 (Thesis 54). Luther charged that the Gospel no longer dominated, and indulgences had taken its place. 51 Luther argued that, The true treasure of the church is the most holy gospel of the glory and grace of God (Thesis 62), 52 not indulgences. The Pope s indulgences pale in comparison to this Gospel because indulgences can only take away such earthly penalties as fall under his earthly authority. The misuse of indulgences was obscuring the Gospel which forgives sins. Furthermore, the sale of indulgences was driven by greed. 53 As Luther remarked in Thesis 66, The treasures of indulgences are nets with which one now fishes for the wealth of men. 54 Luther continuously blamed the indulgence preachers for misrepresenting the Pope. So sure was he that the Pope was not behind the misuse of indulgences that he wrote a defense of the Pope s supposed right use of them in Thesis 71: Let him who speaks against the truth concerning papal indulgences be anathema and accursed. 55 Luther explained, For although the bestowing of indulgences is a small matter compared to the grace of God and in contrast to the 49 Ibid., Ibid. 51 Ibid. 52 Ibid., Ibid., Ibid., Ibid.,

15 loud bellowing of those who preach them, nevertheless he who would raise his voice against it acts arrogantly against [papal] authority. 56 Though at times he defended the Pope and a certain use of indulgences, Luther did show that he was beginning to grasp the truth that the Gospel must dominate and that indulgences were obscuring the Gospel. Thesis 79: To say that the cross emblazoned with the papal coat of arms, and set up by the indulgence preachers, is equal in worth to the cross of Christ is blasphemy. 57 In The Smalcald Articles we find Luther s fully formed view of the papacy. No longer did he defend it, but rather offered commentary concerning the popes such as the following: It follows that all the pope has done and undertaken from such false, mischievous, blasphemous, and arrogant power are devilish affairs and transactions... The pope does this all for the ruin of the entire holy Christian Church (so far as it is in his power) and for the destruction of the chief article about the redemption made through Jesus Christ. 58 G. Theses 81-91: Questions of the Laity In Theses 81-91, Luther listed various questions the laity had expressed concerning these matters. Here we find that Luther was at this time concerned with defending the Pope s reputation from attacks on account of the sellers of indulgences. Luther listed a number of questions including the following. Why does the Pope not empty purgatory on his own if he has such power? How can Masses for the dead be proper since praying for the dead is forbidden? Why are the impious allowed to set the pious free from purgatory and yet the pious are not set free out of love? Why are penitential canons which are no longer in force now being used in connection with indulgences? Why does the Pope not fund the Basilica of St. Peter out of his own wealth? What does the Pope remit in the case of those who have perfect contrition? Why does 56 Ibid. 57 Ibid., Concordia: The Lutheran Confessions, Paul T. McCain, ed., (St. Louis, MO: Concordia Publishing House, 2005), The Smalcald Articles, IV, 3. 14

16 the Pope not freely remit the penalties of the faithful? Why does the Pope ignore previously granted indulgences for the sake of selling the indulgences for St. Peter s? 59 Luther s pastoral heart shines through in his concern expressed in Thesis 90. To repress these very sharp arguments 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. 60 In the Explanations, Luther noted that when fear is the tool to keep people in check, more and more evil develops. Luther urged that indulgences should be used as he believed the Pope intended them, not as meritorious or better than good works but as the remission of ecclesiastical punishments. 61 Luther would later express a different view on indulgences. In The Smalcald Articles Luther listed indulgences as one of the abuses which arose out of the corruption of the Mass. Sixth: Here belong the precious indulgences granted but only for money both to the living and the dead. By indulgences, the miserable Judas, or pope, has sold Christ s merit, along with the extra merit of all the saints, of the entire Church, and such things. All these things are unbearable. They are not only without God s Word, are unnecessary and not commanded, but are against the chief article. For Christ s merit is obtained not by our works or pennies, but from grace through faith, without money and merit. It is offered not through the pope s power, but through the preaching of God s Word. 62 H. Theses 92-95: Closing Luther closed the 95 Theses with a return to matters of spiritual security in the final four Theses. Theses 92 and 93 read: 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! 63 Here Luther draws on the words of Jeremiah 59 Ibid., Ibid., Ibid. 62 Concordia: The Lutheran Confessions, The Smalcald Articles, II, Martin Luther, Luther s Works, vol. 31: Career of the Reformer I.,

17 6:14 and 8:11. Later, the theology of the cross would become central to Luther s teaching. Here, Luther points out a contradiction between the selling of indulgences and the teaching of Scripture: indulgences promise glory without suffering while Scripture promises glory after suffering. Theses 94 and 95 read: Christians should be exhorted to be diligent in following Christ, their head, through penalties, death, and hell; And thus be confident of entering into heaven through many tribulations rather than through the false security of peace. 64 Luther gave a powerful explanation of these final Theses in a letter to the Augustinian prior Michael Dressel. Are you ignorant, most honorable father, that God places his peace in the midst of no peace, that is, in the midst of all trials? Therefore, that person whom no one disturbs does not have peace on the contrary, this is the peace of the world. Instead, that person whom everyone and everything disturbs has peace and bears all these things with quiet joy. 65 In closing, Luther assured the reader that peace with God does not come about through the purchase of an indulgence. Certain peace with God comes about through God s promise of absolution. The Christian s confidence is rooted alone in the work of Christ and revealed alone in the Word of God. It is difficult to determine whether the references to penalties in the final Theses betray a yet present weakness regarding justification or whether they simply refer to the hardships which are the consequence of sin and living in a fallen world. We are yet two years removed from his Tower Experience. Stephen J. Nichols is not exaggerating when he writes, Little did Luther realize the outcome of his action. By confronting the medieval Roman Catholic Church, he was challenging one of the largest political and ecclesiastical machines the world has ever seen. His actions on that last day in October set the stage for a century of upheaval in Germany and across Europe. In fact, repercussions of Luther s 64 Ibid. 65 Wengert, The Annotated Luther,

18 actions still ring out today. All who call themselves Protestants trace their roots to this protest in the Ninety-Five Theses. 66 IV. Letter to Albrecht Luther sent the 95 Theses to Albrecht of Brandenburg, the Archbishop of Mainz, with a cover letter dated October 31 st, Albrecht was at the time the most powerful church official in the German nation of the Holy Roman Empire. The Archbishop of Mainz was also one of the electors of the empire. The seven highest princes in the Holy Roman Empire held the title of elector and were responsible for the election of the emperor. In the 16 th century, of these seven princes four were secular princes (the margrave of Brandenburg, the duke of Saxony, the count of Palatinate, and the king of Bohemia) and three were ecclesiastical princes (the archbishops of Trier, Cologne, and Mainz). 67 Albrecht illegally held multiple ecclesiastical positions (he was also the Archbishop of Magdeburg). To secure this, he had paid a great price funded through a loan from the powerful Fugger banking family of Augsburg. Though Luther did not know it at the time, Albrecht planned to pay off portions of this loan through the selling of indulgences. 68 Albrecht did not directly answer Luther s letter for two years time. He did turn the 95 Theses over to his theological faculty in Mainz and sent them on to Rome because he suspected them to be heretical. Albrecht himself was not a theologian but rather a patron of the arts. 69 Luther s pastoral heart is evident in this letter as he sorrowed over the unwillingness of church leaders to proclaim the pure gospel and protect the flock in their care Martin Luther s Ninety-Five Theses, edited by Stephen J. Nichols, Wengert, The Annotated Luther The Roots of Reform Volume 1, Ibid., Ibid., Wengert. Martin Luther s 95 Theses, xi. 17

19 Luther followed the customs of the day in addressing Albrecht with the utmost reverence. Luther began the letter, God s grace and mercy and whatever may be and is! Forgive me, most Reverend Father in Christ and Most illustrious Sovereign, that I, the dregs of humanity, have the temerity even to dare to conceive of a letter to Your Sublime Highness. 71 In the body of the letter, Luther bemoaned the selling of indulgences for the building of St. Peter s because of how the people view indulgences. Luther pointed out the errors which plagued the people: that indulgences assure salvation, that indulgences free from purgatory those who have died, and that forgiveness for even the most intentional sin could be forgiven simply through the purchase of an indulgence. Luther then cried, O great God! In this way, excellent Father, souls committed to your care are being directed to death. 72 Luther decried the false security attached to indulgences. Secondly, Luther complained that true works of love, which are infinitely better than indulgences, are ignored for the sake of indulgences. Even the very Gospel is ignored in favor of the preaching of indulgences, even though it is the first and sole office of all bishops that the people learn the gospel and the love of Christ. Luther compared this to Christ s warning to the Pharisees, You blind guides, straining out a gnat and swallowing a camel! (Matthew 23:24). 73 Thirdly, Luther criticized the Summary Instruction, a booklet explaining the benefits of indulgences which guided preaching on the subject (published in Albrecht s name). Luther noted that in this booklet it is said that indulgences reconcile the sinner to God and blot out all the penalties of purgatory. Furthermore, it taught that sorrow over sin was unnecessary for those who purchase indulgences Wengert, The Annotated Luther, Ibid., Ibid., Ibid.,

20 Thus, Luther requested that Albrecht remove the use of the Summary and replace it with something better. Luther also noted concern for Albrecht in this request. He warned Albrecht, Otherwise, perhaps someone may arise who by publishing pamphlets may refute those [preachers] and that booklet to the greatest disgrace of Your Most illustrious Highness something that I indeed would strongly hate to have happen, and yet I fear that it may happen in the future unless things are quickly remedied. 75 Luther closed the letter with his request that Albrecht examine these matters closely. If it pleases the Reverend Father, he could examine my disputation [the 95 Theses], so that he may understand how dubious a thing this opinion about indulgences is, an opinion that those [preachers] disseminate with such complete certainty. 76 Luther signed the letter, your unworthy son, Martin Luther, Augustinian, called as Doctor of Sacred Theology. The signature is significant for Luther justified his efforts here by invoking his responsibility as an officially called teacher who had taken an oath of loyalty to the Scriptures. 77 Once again we note Luther s pastoral heart. He believed it was his duty to speak out for the sake of his flock. V. Sermon on Indulgences and Grace Luther s 95 Theses received opposition from the start from three powerful sources. Albrecht was suspicious of the 95 Theses and responded by sending them to his own theological faculty for review and to Rome. In the summer of 1518, the papal court s own theologian, Sylvester Prierias had published a refutation of the 95 Theses. Tetzel composed his own 106 Theses, which earned him a doctorate Ibid., Ibid., Ibid. 78 Wengert, The Annotated Luther, Refutation Made by Brother Johann Tetzel, Dominican and Inquisitor of Heretics against an Impudent Sermon of Twenty Erring Articles concerning the Papal Indulgence and Grace: For All Christian Believers to Know and Note. 19

21 In 1518, Luther wrote his Sermon on Indulgences and Grace. In this sermon, the mastery of Luther is seen. Luther took a complicated subject, full of scholarly debates, and delivered a simple and direct sermon for the laity. 79 While the publication of this sermon turned Luther into a bestselling author overnight, 80 the response of Johann Tetzel, Luther s chief opponent in the matter of indulgences, was never reprinted. 81 Luther keenly understood the danger and great harm to conscience that comes from Roman Catholic theology s emphasis on salvation through works. Such thinking had driven him to such zeal in his works as monk that he suffered physical harm as well as harm of conscience. Luther would say of that time, If anyone could have gained heaven as a monk, then I would have indeed been among them. 82 What was behind such a zeal? Luther put it this way, I believed that I would have to do good works until they made Christ love and forgive me. 83 Thus, Luther personally and deeply understood the great burden under which his people languished. Luther s sermon was broken into twenty points. In these points he explained the nature of the controversy. Luther repeatedly pointed out that the concept of satisfaction in repentance is foreign to the church, that indulgences are abusive for they lead people to laziness and neglect, and that forgiveness is by God s grace. In the first five points of the sermon Luther explained that the division of penance (or repentance ) into the three parts of contrition, confession, and satisfaction is found neither in Scripture nor in the ancient church. The selling of indulgences involved the third part, the invented part, of repentance: satisfaction. Luther noted that while all the teachers of indulgence 79 Wengert, Martin Luther s 95 Theses, xi. 80 Ibid., x. 81 Ibid., xi-xii. 82 James M. Kittelson, Luther the Reformer: The Story of the Man and His Career (Minneapolis, MN: Fortress Press, 2003), Frederick Nohl, Luther: Biography of a Reformer, (St. Louis, MO: Concordia Publishing House, 2003),

22 agree that indulgences take away earthly penalties for sin, they are not agreed concerning the question of whether they take away punishments in eternity. Luther explained the heart of the matter in point 6. This is what I say: No one can defend the position with any passage from Scripture that God s righteousness desires or demands any punishment or satisfaction from sinners except for their heartfelt and true contrition or conversion alone with the condition that from that moment on they bear the cross of Christ and practice the aforementioned works (but not as imposed by anyone). For this is what God said through Ezekiel: If the wicked turn away from all their sins. And do. right, so will I no longer think on their sins. Thus, in the same way he himself absolved Mary Magdalene, the paralytic, and the woman taken in adultery, etc. I would like to hear who would prove the opposite besides the fact that some doctors have made this up. 84 In points seven through ten, Luther decried the fact that indulgences were being used to neglect good works and avoid suffering. God sends suffering to the Christian for his ultimate good. For all suffering, indeed, everything God lays upon Christians is for their betterment and benefit. 85 Points eleven through sixteen remind us that we are examining a document from early Luther. He allowed for a certain use of purgatory, he allowed that indulgences are tolerated for the weak, and he asked the laity not to speak against indulgences (nor speak in favor of them) for that reason. At the same time, Luther urged the people to better works such as helping the poor and supporting the church. My will, desire, plea, and counsel are that no one buy an indulgence. Let the lazy and sleepy Christians buy indulgences. You run from them. 86 Luther gives his conclusion concerning indulgences in points seventeen and eighteen. Seventeenth, indulgences are neither commanded nor recommended. Instead, they count among the things that are permitted and allowed. Therefore, it is not a work of obedience and also not meritorious but instead a departure from obedience. Therefore, although one should not hinder someone from buying them, nevertheless, one should draw Christians 84 Wengert, The Annotated Luther, Wengert, The Annotated Luther, Wengert, The Annotated Luther,

23 away from them and arouse and encourage them to do those works and [suffer those] punishments that indulgences avoid. Eighteenth, whether souls are rescued from purgatory through indulgences, I do not know and I also do not believe it, although some new doctors say it. But it is impossible for them to prove it, and the church has not yet decided the matter. Therefore, for the sake of greater certainty, it is much better that each of you prays and works for these souls. For this has more value and is certain. 87 The sermon closed with Luther s beloved frankness. Twentieth, although some (for whom such truth really damages their treasure chests) now want to call me a heretic, nevertheless, I consider such blathering no big deal, especially since the only ones doing this are some darkened minds, who have never even smelled a Bible, who have never read a Christian teacher, and who do not even understand their own teachers but instead remain stuck with their shaky and close-minded opinions. For if they had understood them, they would have known that they should not defame anyone without hearing and without refuting them. Still, may God give them and us a right understanding! Amen. 88 Luther s view on purgatory would change over the years. In a 1522 letter to Nicholas Von Amsdorf, Luther wrote, On purgatory I have this opinion: I do not think, as the sophists dream, that it is a certain place, nor do I think that all who remain outside heaven or hell are in purgatory. 89 Rather, at this time, Luther viewed any sort of purgatory as that punishment which they call a foretaste of hell and under which Christ, Moses, Abraham, David, Jacob, Job, Hezekiah, and many others suffered. 90 A Table Talk record of 1538 confirms that Luther had come to reject the Roman Catholic understanding of purgatory altogether. Luther firmly held to the biblical truth that upon death a person s soul is either in heaven or in hell. Luther did allow for the use of the word purgatory to describe the sufferings Christians endure in this world. There is no mention of purgatory [in Scripture]. Nor should purgatory be admitted because it obscures the benefits and grace of 87 Wengert, The Annotated Luther, Wengert, The Annotated Luther, Ibid. 90 Marin Luther, Luther s Works: Volume 48, eds. J.J. Pelikan, H.C. Oswald, H.T. Lehmann (Philadelphia, PA: Fortress Press, 1999),

24 Christ. However, it may be admitted to the sphere of the world where true Christians are winnowed and purged. 91 Luther condemned the teaching of purgatory in the strongest language in the Smalcald Articles of Therefore, purgatory, along with every service, rite, and commerce connected with it, should be regarded as nothing more than the devil s ghost. For it conflicts with the chief article: only Christ, and not human works, are to help souls. 92 In the very same article, Luther also condemned indulgences for the very same reason: the teaching of indulgences conflicts with the chief article. 93 Purgatory and indulgences were an invention of the Roman Church, and they contradicted the teaching of justification by grace through faith. It is interesting to note that the Sermon on Indulgences and Grace contains no reference to papal authority. This shows us that Luther s concern was still at that time not to attack Rome, but rather to care for the people who had been misled through bad theology. While the 95 Theses were an academic event, and the letter to Albrecht was an ecclesiastical event, this sermon was truly a pastoral event. 94 Later, Luther would come to understand that the popes had played the most significant role in leading the church down the path of false teaching; they had harmed the chief article. In Article IV of the Smalcald Articles, Luther wrote, This teaching shows forcefully that the pope is the true Endchrist or Antichrist. He has exalted himself above and opposed himself against Christ. For he will not permit Christians to be saved without his power, which, nevertheless, is nothing, and is neither ordained nor commanded by God. This is, properly speaking, how he exalts himself against every so-called god as Paul says (2 Thessalonians 2:4) Marin Luther, Luther s Works: Volume 54, eds. J.J. Pelikan, H.C. Oswald, H.T. Lehmann (Philadelphia, PA: Fortress Press, 1999), Concordia: The Lutheran Confessions, SA, II, Ibid. SA, II, Wengert, Martin Luther s 95 Theses, xliii. 95 Concordia, SA, IV,

25 VI. Conclusion The 95 Theses show us Luther as he began to understand the Gospel. Though his great Tower Experience was yet a few years away, the Gospel does shine through in the 95 Theses. Though he still defended the Pope and a certain use of indulgences, the emphasis upon the predominance of the Gospel was clear. Therefore, the 95 Theses are a worthwhile study both because in them the Gospel shines through and because they are an important piece in following Luther s theological progression from uncertainty to certainty. In this 500 th anniversary year of their posting, may we continue to cling to the Gospel Luther was just beginning to understand in the 95 Theses. Though you can see in the Theses the uncertainty of Roman Catholic theology that plagued Luther in 1517, Luther would find relief. James Kiecker aptly summarizes: Luther said he was glad that he didn t have free choice [regarding spiritual life], for then I should have to labor under perpetual uncertainty... There would always remain an anxious doubt whether [I] pleased God or whether he required something more (LW 33:288,289). Here Luther was thinking of his many years living under Roman Catholic theology. But now, since God has taken my salvation out of my hands into his, making it depend on his choice and not mine, and has promised to save me, not by my own work or exertion but by his grace and mercy, I am assured and certain (LW 33:289). There is no finer passage summing up the core of Lutheranism. There is no finer response to all other religions and theologies. 96 Soli Deo Gloria 96 Kiecker,

26 Bibliography The Annotated Luther: The Roots of Reform Volume 1. Edited by Timothy J. Wengert. Minneapolis, MN: Fortress Press, Bainton, Roland H. Here I Stand: A Life of Martin Luther. Nashville, TN: Abingdon Press, The Catechism of the Catholic Church. Accessed January 11, P4G.HTM Concordia: The Lutheran Confessions. Edited by Paul T. McCain. St. Louis, MO: Concordia Publishing House, Inside the Reformation. Complied by Mark S. Sengele. St. Louis, MO: Concordia Publishing House, John Tetzel: Salesman of Indulgences. Accessed January 11, Kiecker, James G. Martin Luther and the Long Reformation: From Response to Reform in the Church. Milwaukee, WI: Northwestern Publishing House, Kittelson, James M. Luther the Reformer: The Story of the Man and His Career. Minneapolis, MN: Fortress Press, Krauth, Charles Porterfield. The Conservative Reformation and Its Theology. St. Louis, MO: Concordia Publishing House, Luther Martin. Luther s Works: Volume 31. Edited by J.J. Pelikan, H.C. Oswald, H.T. Lehmann. Philadelphia, PA: Fortress Press, Luther, Martin. Luther s Works: Volume 48. Edited by J.J. Pelikan, H.C. Oswald, H.T. Lehmann. Philadelphia, PA: Fortress Press, Luther, Martin. Luther s Works: Volume 54. Edited by J.J. Pelikan, H.C. Oswald, H.T. Lehmann. Philadelphia, PA: Fortress Press, Martin Luther s Ninety-Five Theses. Edited by Stephen J. Nichols. Philippsburg, NJ: P&R Publishing, Nohl, Frederick. Luther: Biography of a Reformer. St. Louis, MO: Concordia Publishing House, Schaff, Philip. The 95 Theses: Annotated with a Comprehensive Introduction by Philip Schaff. Kindle Edition. CrossReach Publishers, Schmidt, Alvin J. Hallmarks of Lutheran Identity. St. Louis, MO: Concordia Publishing House,

27 Schurb, Ken R. Martin Luther s 95 Theses. Kindle Edition. St. Louis, MO: Concordia Publishing House, Sloane, Allan and Lothar Wolff. Martin Luther. DVD. Directed by Irving Pichel. De Rochemont/Lutheran Productions, Spitz, Lewis W. The Renaissance and Reformation Movements: Volume II The Reformation. St. Louis, MO: Concordia Publishing House, Wengert, Timothy J. Martin Luther s 95 Theses with Introduction, Commentary, and Study Guide. Minneapolis, MN: Fortress Press,

28 Appendix A: NINETY-FIVE THESES OR DISPUTATION ON THE POWER AND EFFICACY OF INDULGENCES Out of love and zeal for truth and the desire to bring it to light, the following Theses will be publicly discussed at Wittenberg under the chairmanship of the reverend father Martin Luther, Master of Arts and Sacred Theology and regularly appointed Lecturer on these subjects at that place. He requests that those who cannot be present to debate orally with us will do so by letter. In the Name of Our Lord Jesus Christ. Amen. 1. When our Lord and Master Jesus Christ said, Repent [Matt. 4:17], he willed the entire life of believers to be one of repentance. 2. This word cannot be understood as referring to the sacrament of penance, that is, confession and satisfaction, as administered by the clergy. 3. Yet it does not mean solely inner repentance; such inner repentance is worthless unless it produces various outward mortifications of the flesh. 4. The penalty of sin remains as long as the hatred of self, that is, true inner repentance, until our entrance into the kingdom of heaven. 5. The Pope neither desires nor is able to remit any penalties except those imposed by his own authority or that of the canons. 6. The Pope cannot remit any guilt, except by declaring and showing that it has been remitted by God; or, to be sure, by remitting guilt in cases reserved to his judgment. If his right to grant remission in these cases were disregarded, the guilt would certainly remain unforgiven. 7. God remits guilt to no one unless at the same time he humbles him in all things and makes him submissive to his vicar, the priest. 8. The penitential canons are imposed only on the living, and, according to the canons themselves, nothing should be imposed on the dying. 9. Therefore the Holy Spirit through the Pope is kind to us insofar as the Pope in his decrees always makes exception of the article of death and of necessity. 10. Those priests act ignorantly and wickedly who, in the case of the dying, reserve canonical penalties for purgatory. 27