Reformation +501 - The 95 Theses, Simplified

A year ago I did a little project, very spur-of-the-moment. To celebrate the 500th anniversary of the Protestant Reformation, I took the 95 Theses of Martin Luther and translated them from the original Latin. I published them on Facebook, and a little later cleaned up the formatting and put them on this blog: Reformation 500 

You never know quite what to expect when you translate something from an old text that you've never worked with before. I came out of that project with a renewed appreciation for Martin Luther's courage and scholarship, and a feeling that he was several centuries ahead of his time. Also, I was impressed by Luther's common sense and yes, humility and restraint. His theses were largely about abuses of clerical authority that, under a system that respected what today we would call "best practices," would have been investigated and dealt with promptly. Very few of them touch on the great doctrines of Grace that shaped the Reformation. All that came later. If Pope Leo X hadn't doubled down on medievalism and papal authority at all costs, there might never have been a Reformation and Luther's bigger ideas might never have been developed or heard.

Reformation Day is a huge matter for Protestants, whether they know it or not. I see my task as an heir to the Reformation and someone who is reasonably literate in history and culture, to re-introduce Protestants to their own heritage. In America, for example, we owe our freedom of thought and expression, and our representative government, in no small part to Martin Luther. So when my Catholic friends, and I have several, start with little passive-aggressive comments on Reformation Day about strife, war and divisiveness, and try to make it all about the candy, it makes me wonder if they really do know their history as well as they think they do. Reformation Day is our Independence Day. Getting pushback from Catholics is a little bit like the "You'll be back" song that King George sings to the Americans in Hamilton. No, that ship has sailed, and I would love to be a fly on the wall as modern Catholics try to figure out how to, well, reform, their church's leadership without giving some credit to the groundwork done by Luther and the other Reformers.

So here's this year's Reformation Day project, and a challenge to my fair-minded Catholic friends: I've taken the 95 Theses and put them in conversational English, going for the simplest boiled-down point in each thesis. My rather free interpretation, but you're welcome to compare to the original Latin and come up with your own. That is the beauty of a free society, and we owe that much to Luther. Pope Leo condemned 41 of the theses and demanded Luther recant them; which of them are so objectionable given the light of history? Are any of them so heretical that they deserved excommunication and the death penalty? Which ones? What would be your response, if you were pope at that time? And going forward, is it acceptable to challenge the papacy with objections that we all have about, for example, covering up abuse and protecting abusive clergy members? Or do we all share those objections? Luther's 95 points still stand, worth revisiting every year, calling Christians to be clear-minded and devoted to Christ, not to inventions of men.

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Introduction: Martin Luther here, speaking from Wittenberg where I teach theology. Some points have come up, I'm concerned about getting to the truth of the matter, and I'd like to discuss and debate them. If you can't be here with me to debate over a pint of good beer, contact me via any of the usual social media and let me know what you think.

1. Our Lord Jesus said we are supposed to repent, and that means all Christians, and it should characterize our whole life.
2. This doesn't mean the sacrament known as penance. It's deeper than that.
3. Inner penitence is fine, but it doesn't stop there; it would be meaningless if you don't back it up with actions.
4. We will struggle with sin and need to repent of it until we die and go to heaven.
5. The Pope can't forgive sins, or remove penalties except for those within his official and limited capacity in the Church.
6. The Pope may declare sins forgiven, but that is only accurate if God himself has already forgiven them.
7. When God forgives sin, he grants humility to the sinner, who is then able to respect the priest.
8. Only the living are able to repent. Penance doesn't happen when you're dead.
9. The Holy Spirit, through the Pope, grants merciful exceptions for death and necessity.
10. The priests who say the dead must still do penance in Purgatory are wrong and cruel to say this.
11. The bishops must not have been paying attention to let the priests get away with saying this.
12. It used to be that you had to do penance before you were absolved, to make sure you really were sorry for your sin.
13. Dying people, though, are considered already dead, and are absolved from their burden of sin, as is their right.
14. The dying have a great burden of fear because of their sins.
15. This fear itself is equivalent to the torment of Purgatory for those on their deathbeds.
16. Hell is characterized by despair; Purgatory by fear; Heaven by assurance.
17. It's important to grant release of fear and assurance of love to those who are facing death and Purgatory.
18. There is no reason or Scripture that would make us tell dying people they should fear more and have less assurance of love.
19. But we can't prove that those in Purgatory have absolute assurance of salvation. There may be something we don't know.
20. So when the Pope says "full remission of all penalties," he can really only vouch for the penalties that he himself has imposed in his official capacity.
21. This means that the indulgence preachers are mistaken when they say that buying a papal indulgence grants you freedom from all punishment.
22. Actually, the Pope can't forgive a person in Purgatory, unless that absolution was granted in this life.
23. Absolute forgiveness of all penalties could only be granted to a very few, nearly perfect persons.
24. The promises of absolute forgiveness are deceptive, and the majority of people buying indulgences are falling prey to this deception.
25. The Pope's power concerning Purgatory is like any priest or bishop's power over his own church or domain.
26. What power the Pope has over the souls in Purgatory must come from his intercessory prayer for them; his power is not absolute.
27. It is fallible human teaching when the indulgence sellers say "when the coin in the box rings, the soul from Purgatory springs."
28. The one certain thing is that the coin in the box will increase greed and corruption; God alone determines the fate of the soul.
29. Who knows if all souls in Purgatory even wish to be redeemed? There are some legendary exceptions.
30. No man can even be sure he is truly contrite, let alone whether he has received full remission.
31. It is rare for a man to be truly penitent, as well as to truly buy an indulgence.
32. Those who believe they are truly saved because they bought an indulgence will be damned, along with those who taught them this.
33. We must be very careful about the claims that the Pope's pardons are the same as God's work of reconciliation.
34. Those indulgences are only in regards to penalties established by man, not by God.
35. It is anti-Christian to teach that you can buy forgiveness, and bypass true contrition or confession of sins.
36. A truly penitent Christian has a right to forgiveness even if he doesn't buy an indulgence.
37. A true Christian partakes in all the blessings of Christ and the Church as a gift from God, even if he doesn't buy an indulgence.
38. The papal pardon is still not to be scorned, because it is a declaration of divine forgiveness.
39. Very well-educated theologians have a hard time balancing the need for true repentance and the benefits of indulgences.
40. A truly penitent Christian is eager to do penance; but if he can easily buy an indulgence, he can easily come to hate penance.
41. Indulgences should be promoted very carefully, or people will think they are preferable to other acts of Christian charity.
42. Christians need to know that buying an indulgence is not the same as a work of mercy.
43. Christians need to know that it is better to give charity to the poor than to buy an indulgence.
44. This is because giving charity makes the soul grow better, but indulgences do not.
45. Christians need to know that if they neglect the needy to buy indulgences, they bring down the wrath of God on themselves.
46. Christians need to know that they should provide for their own household and only buy indulgences if they have the money to spare.
47. Christians need to know that buying indulgences is a matter of free will, not a command.
48. Christians need to know that the Pope values their prayer more than their money.
49. Christians need to know that they should not trust in indulgences and so lose their fear of God.
50. Christians need to know that the Pope would be angry on their behalf at the scurrilous methods of the indulgence sellers, and would prefer his basilica to be burned down rather than be built with the flesh, blood and bones of his sheep.
51. Christians need to know that the Pope would rather give money to some of them who are needy rather than having them buy indulgences, even if he had to sell St. Peter's to do it.
52. Assurance through indulgences is empty, even if the indulgence sellers or the Pope himself pledges it.
53. It is the enemies of Christ and the Pope who forbid preaching the Word in some churches, so that they can preach indulgences in other churches.
54. It's an injustice to God's word to spend more time in a sermon about indulgences than about the Scripture.
55. If indulgences are promoted extravagantly, surely the Gospel, which is much more important, must be preached even more extravagantly - and surely the Pope knows this.
56. The true treasures of the church are not known to God's people as they should be.
57. They are not temporal in nature, because indulgence sellers often do not distribute them freely but only gather them.
58. They are not the merits of Christ and the saints.
59. Saint Lawrence spoke of the poor as being the treasures of the Church, in the language of his time.
60. With some confidence we can say that the keys of the Church, through Christ's merit, are that treasure.
61. For the Pope's power alone is sufficient for remission of ecclesiastical penalties.
62. But the true treasure of the Church is the most holy Gospel.
63. But this treasure is the most hateful, for it makes the first to become last.
64. However the treasure of indulgences is most appealing, for it makes the last to become first.
65. The treasury of the Gospel is the net with which they used to fish for men of wealth.
66. The treasury of indulgences is the net with which they now fish for the wealth of men.
67. Sellers of indulgences promote them as having much grace, because they bring in much wealth.
68. But they are small indeed compared to the grace of God and the Cross.
69. Bishops and curates are required to give indulgence sellers full access.
70. But all the more should they carefully screen what the indulgence sellers say to their flock, to make sure it does not depart from the Pope's message.
71. Let him be cursed who speaks against the truth of apostolic pardons.
72. But let him be blessed who is on guard against the greed of those who sell indulgences.
73. Just as the Pope, who strongly condemns those who turn the work of granting pardon into a fraud.
74. Much more strongly does he condemn those who convert holy love and truth into a fraud.
75. To pick an outrageous example, the man who said indulgences could absolve the man who raped the mother of God - impossible, and insane!
76. On the contrary, papal indulgences cannot absolve the least of the venial sins.
77. To say that St. Peter, if he lived now, could not grant greater indulgences, is blasphemy, both against St. Peter and the Pope.
78. On the contrary, the Pope has far greater powers, such as the Gospel, spiritual graces, and gifts of healing.
79. It is blasphemous to raise up the Papal cross for selling indulgences as equal to the Cross of Christ.
80. The Church officials who spread these messages must be held to account.
81. As an educated man I wish to defend the Pope from pointed questions by the laity, but this careless preaching of indulgences makes it difficult.
82. For example, "Why doesn't the Pope empty out Purgatory because the souls there are suffering, not because he needs the money for his church?"
83. And, "Why does he allow payments set up for funeral masses to continue, since it is wrong to keep praying for the redeemed?"
84. And, "Why do they let a bad guy pay money to rescue a good guy's soul, why not rather free the soul because it's the right thing to do for love of the good guy?"
85. And, "Why did they suddenly dust off these penitential canons that everyone had forgotten about and were no longer in use, when they can make money from them?"
86. And, "Why doesn't the Pope, who has plenty of ready cash, use his own money to build the Basilica of St. Peter instead of using the money of poor believers?"
87. And, "What can the Pope forgive for those who are already entitled to forgiveness because of their perfect humility and contrition?"
88. And, "Why doesn't the Pope give out these blessings a hundred times a day, instead of just once?"
89. "If the Pope wants souls to be pardoned rather than money, why does he suspend previously granted indulgences, if they still work?"
90. All these objections by the laity are well-thought-out, and deserve a fair answer, not forceful repression, or it will damage the reputation of the Church and the Pope, and make Christians unhappy.
91. So indulgences ought to be carefully taught according to the Pope's instruction, and there would be no problem.
92. Away with the prophets who say, "Peace, peace," yet there is no peace.
93. Blessing on those who say to Christ's people, "Cross, Cross," and there is no cross.
94. Christians should be exhorted to follow Christ, their head, through punishments, death, and hell.
95. So they may have confidence to enter the heavenly kingdom through many tribulations, rather than with the false security of peace.

Reformation 500 - 95 Points to Consider

Note: In celebration of the very first viral post 500 years ago, on Oct. 31 I made myself a project on Facebook and Twitter of posting all 95 Theses of Martin Luther, from texts freely available online. I understand NPR tweeted the 95 Theses and received much negative and some positive feedback, and then the left hand that knew not what the right had was doing temporarily shut them down because they thought they were being hacked. But I am unaware of a Latin to English translation project in celebration of the 500th anniversary of Reformation Day, so I did that on my Facebook page. It took a good three days, Oct. 31 (which is Reformation Day, in case you didn't know), as well as Nov. 1, All Saints Day and Nov. 2, All Souls Day. In the process I cleaned up some typos and nonstandard spellings in the Latin text and practiced my translation skills into English, which is always appealing to a language teacher who started out as an English literature enthusiast. I also gained more admiration for the mind and courage of Martin Luther, and further conviction that the study of theology is of great importance. I'm putting the results here, as a more permanent and public record for anyone to read. I don't pretend to have the best translation possible and I'm sure there are mistakes; but 17 years ago when I started teaching I would not have been able to attempt something of this complexity. It was also a valuable distraction as I was tempted to be jealous of family members who traveled to Germany for the celebrations! Many thanks to Steve, who helped me clean up the bad formatting and weird codes for this blog publication!

Amore et studio elucidandae veritatis haec subscripta disputabuntur Wittenberge, Presidente R.P. Martino Lutter, Artium et S. Theologiae Magistro eiusdemque ibidem lectore Ordinario. Quare petit, ut qui non possunt verbis presentes nobiscum disceptare agant id litteris absentes. In nomine domini nostri Hiesu Christi. Amen.
Because of love and zeal for making the truth clear, these following statements will be disputed at Wittenberg, the Rev. Fr. Martin Luther, Master of Arts and Sacred Theology, and ordinary lecturer in that same place, presiding. So he asks those who cannot be present to debate with us with words to carry on the debate with letters in their absence. In the name of our Lord Jesus Christ. Amen.

1. Dominus et magister noster Iesus Christus dicendo 'Penitentiam agite etc.' omnem vitam fidelium penitentiam esse voluit.
1. Our Lord and Master Jesus Christ, in saying "repent," wanted the whole life of the faithful to be one of repentance.

2. Quod verbum de penitentia sacramentali (id est confessionis et satisfactionis, que sacerdotum ministerio celebratur) non potest intelligi.
2. The word cannot be understood to mean the sacrament of penance (that is, confession and satisfaction, which is performed by the ministry of priests).

3. Non tamen solam intendit interiorem, immo interior nulla est, nisi foris operetur varias carnis mortificationes.
3. It means not only an inner state; indeed, inward repentance is nothing, unless it involves various outward mortifications of the flesh.

4. Manet itaque pena, donec manet odium sui (id est penitentia vera intus), scilicet usque ad introitum regni celorum.
4. And so the penalty of sin remains for as long as hatred of self (that is, true inward repentance), that is to say, until entrance into the kingdom of heaven.

5. Papa non vult nec potest ullas penas remittere preter eas, quas arbitrio vel suo vel canonum imposuit.
5. The pope is neither willing nor able to forgive any penalties beyond those which he has imposed by his own judgment or that of the church rulers.

6. Papa non potest remittere ullam culpam nisi declarando et approbando remissam a deo Aut certe remittendo casus reservatos sibi, quibus contemptis culpa prorsus remaneret.
6. The pope cannot forgive any guilt other than by declaring and approving what has already been forgiven by God, or of course, forgiving cases reserved for himself; if his judgments were scorned, the guilt would still remain.

7. Nulli prorsus remittit deus culpam, quin simul eum subiiciat humiliatum in omnibus sácerdoti suo vicario.
7. God does not forgive the guilt for anyone, whom He does not at the same time make humble in all things and subject to His vicar, the priest.

8. Canones penitentiales solum viventibus sunt impositi, nihilque morituris eosdem debet imponi.
8. The penitential rules are imposed only upon the living, and nothing ought to be imposed upon the dying, by the very same rules.

9. Inde bene nobis facit spiritus sanctus in papa excipiendo in suis decretis semper articulum mortis et necessitatis.
9. Thus the Holy Spirit acts kindly toward us when the pope in his decrees always makes an exception in the circumstance of death or necessity.

10. Indocte et male faciunt sacerdotes ii, qui morituris penitentias canonicias in purgatorium reservant.
10. Those priests are acting ignorantly and cruelly who reserve canonical penalties for those who are dying to fulfill in Purgatory.

11. Zizania illa de mutanda poena Canonica in poenam purgatorii videntur certe dormientibus episcopis seminata.
11. While the bishops were sleeping, someone has obviously sown those tares (of changing the ecclesiastical penalty into the penalty of Purgatory.)

12. Olim poenae canonicae non post, sed ante absolutionem imponebantur tanquam tentamenta verae contritionis.
12. Once upon a time, canonical penalties were imposed not after, but before absolution, as a test of true contrition.

13. Morituri per mortem omnia solvunt et legibus canonum morituri iam sunt, habentes iure earum relaxationem.
13. Those who are about to die are freed through death from all penalties, and by canon laws are already held as forgiven, and they have that condition by right.

14. Imperfecta sanitas seu charitas morituri necessario secum fert magnum timorem, tantoque maiorem, quanto minor ferit ipsa.
14. Imperfect spiritual health or love, of necessity brings great fear to the dying soul; and the fear is greater where the sanctity is less.

15. Hic timor et horror satis est se solo (ut alia taceam) facere poenem purgatorii, cum sit proximus desperationis horrori.
15. This fear and horror is enough all by itself (I won't even go into other things) to make one suffer the penalty of purgatory, since it is next door to the horror of despair.

16. Videntur infernus, purgatorium, caelum differre, sicut desperatio prope desperatio, securitas differunt.
16. Hell, purgatory, and heaven seem to differ in the same way that despair, near-despair, and assurance differ.

17. Necessarium videtur animabus in purgatorio sicut minui horrorem, ita augeri charitatem.
17. It seems necessary, regarding the souls in purgatory, that their horror should be diminished, and their love should be increased.

18. And it does not seem to be proved by any reason or scripture, that they are outside a state of merit, or of increasing love.
18. Nec probatum videtur ullis aut rationibus aut scripturis, quod sint extra statum meriti seu augende charitatis.

19. Nec hoc probatum esse videtur, quod sint de sua beatitudine certae et securae, saltem omnes, licet nos certissimi simus.
19. Nor does it seem to be proved, that they (the souls in purgatory) are certain and assured of their own salvation - at least not all of them - though we may be very certain.

20. Igitur papa per remissionem plenariam omnium paenarum non simpliciter omnium intelligit, sed a seipso tantummodo imposarium.
20. Therefore the pope, by "full remission of all penalties," actually means not "of all," but only of those imposed by the pope himself.

21. Errant itaque indulgentiarum praedicatores ii, qui dicunt per papae indulgentias hominem ab omni poena solvi et salvari.
21. Therefore those preachers of indulgences err, who say that through the pope's indulgences man is forgiven and saved from every punishment.

22. Quin nullam remittit animabus in purgatorio, quam in hac vita debuissent secundum Canones solvere.
22. Rather, he forgives nothing to the souls in purgatory, except those things that should be forgiven in this life according to canon rules.

23. Si remissio ulla omnium omnino poenarum potest alicui dari, certum est eam non nisi perfectissimis, i.e. paucissimis.
23. If any remission of all punishments, altogether, can be given to anyone, it is certain that it can only be to the most perfect; that is, to very few.

24. Falli ob id necesse est maiorem partem populi per indifferentem illam et magnificam poenae solutae promissionem.
24. For that reason, it is necessary that the greater part of the people are deceived by that indiscriminate and over-generous promise of remission of punishment.

25. Qualem potestatem habet papa in purgatorium generaliter, talem habet quilibet Episcopus et Curatus in sua diocesi et parachia specialiter.
25. The pope has the same kind of power, generally, in regard to purgatory, that any bishop or curate has, particularly, in his own diocese and parish.

26. Optime facit papa, quod non potestate clavis (quam nullam habet) sed per modum suffragii dat animabus remissionem.
26. The pope does very well that he gives release to the souls, not through the power of the key (which he does not have), but through means of his supplication for them.

27. Hominem praedicant, qui statim ut iactus nummus in cistam tinnierit evolare dicunt animam.
27. They who say, "Immediately after the coin thrown in the box rings, the soul free from purgatory springs," are preaching a mere human doctrine.

28. Certum est, nummo in cistam tinniente augeri questum et avariciam posse: suffragium autem ecclesiae est in arbitrio dei solius.
28. It is certain, that when the coin rings in the box, greed and avarice are increased: but the opinion of the church rests in the decision of God alone.

29. Quis scit, si omnes animae in purgatorio velint redimi, sicut de s. Severino et Paschali factum narratur.
29. Who knows if all the souls in purgatory wish to be redeemed, as the story is told of Saint Severinus and Paschal.

30. Nullus securus est de veritate suae contritionis, multominus de consecutione plenariae remissionis.
30. No man is assured about the truth of his own contrition, much less about whether he has gained plenary remission.

31. Quam rarus est vere penitens, tam rarus est vere indulgentias redimens, i.e. rarissimus.
31. So rare is the man who is truly penitent, as the man who truly buys indulgences; that is, exceedingly rare.

32. Damnabuntur ineternum cum suis magistris, qui per literas veniarum securos sese credunt de sua salute.
32. They will be damned eternally along with their teachers, who believe that they are assured of their own salvation, because of their letters of indulgences.

33. Cavendi sunt nimis, qui dicunt venias illas Papae donum esse illud dei inestimabile, quo reconciliatur homo deo.
33. People must be very strongly warned about those who say that those indulgences of the pope are the inestimable gift of God, by which man is reconciled to God.

34. Gratiae enim illae veniales tantum respiciunt poenas satisfactionis ab homine constitutas.
34. For those "graces of indulence" have reference only to the penalties of satisfaction established by man.

35. Non christiana predicant, qui docent, quod redempturis animas vel confessionalia non sit necessaria contritio.
35. They are preaching non-christian doctrines, who teach that contrition is not necessary for those intending to buy back souls, or for purposes of the confessional.

36. Quilibet christianus vere compunctus habet remissionem plenariam a poena et culpa etiam sine literis veniarum sibi debitam.
36. Any Christian who is truly conscience-stricken has, as a right owed to him, full remission from punishment and guilt even without letters of indulgences.

37. Quilibet verus christianus, sive vivus sive mortuus, habet participationem omnium bonorum Christi et Ecclesiae etiam sine literis veniarum a deo sibi datum.
37. Any true Christian, whether living or dead, takes part in all the blessings of Christ and the Church, even without letters of indulgences; this is a gift of God to him.

38. Remissio tamen et participatio Papae nullo modo est contemnendae, quia (vt dixi) est declaratio remissionis divinae.
38. Nevertheless, the Pope's decree of remission of sins and participation in blessings is in no way to be scorned, because (as I have said [cf.#6]) it is a declaration of divine forgiveness.

39. Difficillium est etiam doctissimis Theologis simul extollere veniarum largitatem et contritionis veritatem coram populo.
39. It is very difficult for even the most learned theologians, at the same time to put forward the generosity of indulgences and also the need for true repentance among the people.

40. Contritionis veritas poenas querit et amat, Veniarum autem largitas relaxat et odisse facit, saltem occasione.
40. A person having true contrition seeks and loves penalties, but the wide availability of indulgences removes the need for penitence and makes it hateful -- at least, it creates the occasion for hate.

41. Caute sunt veniae apostolicae praedicandae, ne populus false intelligat eas praeferri ceteris bonis operibus charitatis.
41. Apostolic indulgences must be preached with caution, so that the people do not wrongly understand them to be preferable to other good works of love.

42. Docendi sunt christiani, quod Papae mens non est redemptionem veniarum ulla ex parte comparandam esse operibus misericordiae.
42. Christians must be taught that the intention of the Pope is not that the buying of indulgences should in any respect be compared to works of mercy.

43. Docendi sunt christiani, quod dans pauperi aut mutuans egenti melius facit quam si venias redimeret.
43. Christians must be taught that giving to the poor or lending to the needy is better than buying indulgences.

44. Quia per opus charitatis crescit et fit homo melior, sed per venias non fit melior sed tantummode a poena liberior.
44. Because through works of charity man grows and becomes better, but through indulgences he does not become better but merely is made freer from penalties.

45. Docendi sunt christiani, quod, qui videt egenum et neglecto eo dat pro veniis, non indulgentias Papae sed indignationem dei sibi vendicat.
45. Christians must be taught that he who sees a needy man and neglects him for the sake of indulgences, does not buy indulgences from the Pope but rather the wrath of God upon himself.

46. Docendi sunt christiani, quod nisi superfluis abendent necessaria tenentur domui suae retinere et nequaquam propter venias effundere.
46. Christians must be taught that, unless they have an income beyond their needs, they should keep what is necessary for their household and not spend it on indulgences.

47. Docendi sunt christiani, quod redemptio veniarum est libera, non precepta.
47. Christians must be taught that the buying of indulgences is a matter of free will, not a command.

48. Docendi sunt christiani, quod Papa sicut magis eget ita magis optat in veniis dandis pro se devotam orationem quam promptam pecuniam.
48. Christians must be taught that the pope, in the matter of giving pardons, needs and thus wishes for their devout prayer, more than for their money that is given.

49. Docendi sunt christiani, quod veniae Papae sunt utiles, si non in eas confidant, Sed nocentissimae, si timorem dei per eas amittant.
49. Christians must be taught that papal pardons are useful, if they do not trust in them, but very harmful, if they lose the fear of God through them.

50. Docendi sunt christiani, quod, si Papa nosset exactiones venialium predicatorum, mallet Basilicam s. Petri in cineres ire quam edificari cute, carne et ossibus ovium suarum.
50. Christians must be taught, that if the pope knew about the extortionary methods of the indulgence preachers, he would prefer that the Basilica of Saint Peter be burned to ashes, rather than be built with the skin, flesh and bones of his sheep.

51. Docendi sunt christiani, quod Papa sicut debet ita vellet, etiam vendita (si opus sit) Basilica s. Petri, de suis pecuniis dare illis, a quorum plurimis quidam concionatores veniarum pecuniam eliciunt.
51. Christians must be taught that the pope should be willing even to sell (as is his responsibility) the Basilica of Saint Peter, and to give of his own funds to those from whom the indulgence-sellers are enticing money.

52. Vana est fiducia salutis per literas veniarum, etiam si Commissarius, immo Papa ipse suam animam pro illis impigneraret.
52. Confidence of salvation through letters of indugences is vain, even if the indulgences commissioner, even the pope himself, should pledge his own soul for them.

53. Hostes Christi et Papae sunt ii, qui propter venias predicandas verbum dei in aliis ecclesiis penitus silere iubent.
53. The enemies of Christ and of the pope are those who, on account of the preaching of indulgences in some churches, order the word of God to keep silent in other churches.

54. Iniuria fit verbo dei, dum in eodem sermone equale vel longius tempus impenditur veniis quam illi.
54. Injustice is done to the word of God, when in the same sermon an equal or longer time is spent on indulgences than on the scripture.

55. Mens Papae necessario est, quod, si veniae (quod minimum est) una campana, unis pompis et ceremoniis celebrantur, Euangelium (quod maximum est) centum campanis, centum pompis, centum ceremoniis praedicetur.
55. Surely, it is the pope's intention that if indulgences (which are a very small matter) are celebrated with one bell, and individual processionals and ceremonies, then the Gospel (which is a very great matter) should be preached with a hundred bells, a hundred processionals and ceremonies.

56. Thesauri ecclesiae, unde Papa dat indulgentias, neque satis nominati sunt neque cogniti apud populum Christi.
56. The treasures of the Church, from which the pope gives indulgences, are not sufficiently recognized or known among the people of Christ.

57. Temporales certe non esse patet, quod non tam facile eos profundunt, sed tantummodo colligunt multi concionatorum.
57. It is obvious that they are certainly not temporal matters, because many sellers of indulgences do not distribute them freely, but merely collect them.

58. Nec sunt merita Christi et sanctorum, quia haec semper sine Papa operantur gratiam hominis interioris et crucem, mortem infernumque exterioris.
58. Nor are they the merits of Christ and the saints, because without the pope's help, these things always work grace in the inward man and the cross, death and hell in the outer man.

59. Thesauros ecclesiae s. Laurentius dixit esse pauperes ecclesiae, sed locutus est usu vocabuli suo tempore.
59. Saint Laurence said that the poor of the Church are the treasures of the Church, but he used it in the sense the word was used in his own time.

60. Sine temeritate dicimus claves ecclesie (merito Christi donatas) esse thesaurum istum.
60. Without overstating the case, we say that the keys of the Church (granted by the merit of Christ) are that very treasure.

61. Clarum est enim, quod ad remissionem poenarum et casuum sola sufficit potestas Papae.
61. For it is clear that the power of the Pope on its own is sufficient for the remission of penalties and ecclesiastical cases.

62. Verus thesaurus ecclesiae est sacrosanctum euangelium gloriae et gratiae dei.
62. The true treasure of the Church is the most holy Gospel of the glory and grace of God.

63. Hic autem est merito odiosissimus, quia ex primis facit novissimos.
63. This treasury, however, is, of course, the most odious, because it makes the first become the last.

64. Thesaurus autem indulgentiarum merito est gratissimus, quia ex novissimis facit primos.
64. But the treasury of indulgences is, of course, the most appealing, because it makes the last become the first.

65. Igitur thesauri Euangelici rhetia sunt, quibus olim piscabantur viros divitiarum.
65. Therefore the treasuries of the Gospel are nets, with which they once fished for men of riches.

66. Thesauri indulgentiarum rhetia sunt, quibus nunc piscantur divitias virorum.
66. The treasuries of indulgences are nets, with which they now fish for the riches of men.

67. Indulgentiae, quas concionatores vociferantur maximas gratias, intelliguntur vere tales quoad questum promovendum.
67. The indulgences, which the sellers loudly proclaim as having the greatest quantity of grace, are truly understood as such, as a promotion of profit.

68. Sunt tamen re vera minime ad gratiam dei et crucis pietatem comparatae.
68. They are nevertheless actually very small indeed, compared to the grace of God and the piety of the cross.

69. Tenentur Episcopi et Curati veniarum apostolicarum Commissarios cum omni reverentia admittere.
69. The bishops and curates are duty bound to admit the commissioners of apostolic indulgences with all reverence.

70. Sed magis tenentur omnibus oculis intendere, omnibus auribus advertere, ne pro commissione Papae sua illi somnia praedicent.
70. But even more they are duty bound to carefully scrutinize with their eyes, and to fully attend with their ears, lest they preach their own dreams, instead of the pope's commission.

71. Contra veniarum apostolicarum veritatem qui loquitur, sit ille anathema et maladictus.
71. He who speaks against the truth of apostolic pardons, may he be anathema and cursed.

72. Qui vero contra libidinem ec licentiam verborum Concionatoris veniarum curam agit, sit ille benedictus.
72. But he who acts to guard against the greed and licentiousness of the indulgence-seller, may he be blessed.

73. Sicut Papa iuste fulminat eos, qui in fraudem negocii veniarum quacunque arte machinantur.
73. Just as the pope justly thunders against those who, by whatever tactic, make the practice of pardons a fraud;

74. Multomagis fulminare intendit eos, qui per veniarum pretextum in fraudem sancte charitatis et veritatis machinantur.
74. Much more does he direct his thundering against those who, through the pretext of indulgences, contrive to turn holy love and truth into a fraud.

75. Opinari venias papales tantas esse, ut solvere possint hominem, etiam si quis per impossible dei genitricem violasset, Est insanire.
75. To have the opinion that the papal indulgences are so great that they could absolve the man (even though the matter is impossible) who raped the Mother of God -- this is insanity!

76. Dicimus contra, quod veniae papales nec minimum venialium peccatorum tollere possint quo ad culpam.
76. We say, to the contrary, that papal indulgences are not even able to absolve the least of the venial sins, as far as the guilt is concerned.

77. Quod dicitur, nec si s. Petrus modo Papa esset maiores gratias donare posset, est blasphemia in sanctum Petrum et Papam.
77. What is said, that even if St. Peter were pope at this time, that he could not grant any greater graces than these, is a blasphemy against St. Peter and the Pope.

78. Dicimus contra, quod etiam iste et quilibet papa maiores habet, scilicet Euangelium, virtutes, gratias curationum etc. ut 1. Co. xij.
78. We say, to the contrary, that even the current pope, and any other pope, has greater powers; such as the Gospel, spiritual powers, the gifts of healing, etc., as described in I Corinthians 12.

79. Dicere, Crucem armis papalibus insigniter erectam cruci Christi equivalere, blasphemia est.
79. To say that the cross raised up [by indulgence sellers] with the papal arms is the equivalent of the cross of Christ, is blasphemy.

80. Rationem reddent Episcopi, Curati et Theologi, Qui tales sermones in populum licere sinunt.
80. The bishops, curates and theologians who use their position to spread such messages among the people will have to give answer for it.

81. Facit haec licentiosa veniarum predicatio, ut nec reverentiam Papae facile sit etiam doctis viris redimere a calumniis aut certe argutis questionibus laicorum.
81. This unregulated preaching of indulgences makes it so that even well-educated men cannot easily defend the honor of the pope from the slanders, or also the pointed questions, of the laity.

82. Scilicet. Cur Papa non evacuat purgatorium propter sanctissimam charitatem et summam animarum necessitatem ut causam omnium iustissimam, Si infinitas animas redimit propter pecuniam funestissimam ad structuram Basilicae ut causam levissimam?
82. For example: "Why does the pope not empty out Purgatory, because of his most holy love and the extreme need of the souls in it, (which is the most righteous cause of all) if he redeems an infinite number of souls because of the disastrous amount of money to build the basilica (which is a very trivial cause)?"

83. Item. Cur permanent exequiae et anniversaria defunctorum et non reddit aut recipi permittit beneficia pro illis instituta, cum iam sit iniura pro redemptis orare?
83. Likewise: "Why do funeral ceremonies and anniversary observations of death continue, and he does not return the money set up for them, or allow it to be taken back, since it is wrong to pray for those who are already redeemed?"

84. Item. Quae illa nova pietas Dei et Pape, quod impio et inimico propter pecuniam concedunt animam piam et amicam dei redimere, Et tamen propter necessitatem ipsius met piae et dilectae animae non redimunt eam gratuita charitate?
84. Likewise: "What kind of new piety of God and the pope is it, that they allow an impious and hostile man, because of money, to buy free a soul that is pious and a friend of God, and yet, because of the need of that pious and beloved soul, they do not set it free purely for the sake of love?"

85. Item. Cur Canones penitentiales re ipsa et non usu iam diu in semet abrogati at mortui adhuc tamen pecuniis redimuntur per concessionem indulgentiarum tanquam vivacissimi?
85. Likewise: "Why are the penitential canons, which have not been used for a long time and are in fact abrogated and dead, all of a sudden held to be fulfilled by money from the sale of indulgences, as if they are now very much alive?"

86. Item. Cur Papa, cuius opes hodie sunt opulentissimis Crassis crassiores, non de suis pecuniis magis quam pauperum fidelium struit unam tantummodo Basilicam sancti Petri?
86. Likewise: "Why does the pope, whose riches today are richer than those of the excessively wealthy Crassus, not build the Basilica of Saint Peter with his own trust fund, rather than the money of the poor faithful?

87. Item. Quid remittit aut participat Papa iis, qui per contritionem perfectam ius habent plenariae remissionis et participationis?
87. Likewise: "What does the pope remit or impart to those who because of their perfect contrition already have the right to full remission and participation?"

88. Item. Quid adderetur ecclesiae boni maioris, Si Papa, sicut semel facit, ita centies in die culibet fidelium has remissiones et participationes tribueret?
88. Likewise: "What could bea greater good for the Church, than if the pope, instead of just once, gives out these remissions and shares of the blessings to anyone who is faithful, a hundred times a day?"

89. Ex quo Papa salutem querit animarum per venias magis quam pecunias, Cur suspendit literas et venias iam olim concessas, cum sint aeque efficaces?
89. "Because the pope seeks the salvation of souls through indulgences, more than money, why does he suspend the letters and indulgences that were once granted, since they are equally effective?"

90. Haec scrupulosissima laicorum argumenta sola potestate compescere nec reddita ratione diluere, Est ecclesiam et Papam hostibus ridendos exponere et infelices christianos facere.
90. To repress these most careful arguments of the laity by force alone, and not to resolve them by the use of reason, is to expose the Church and the pope to be ridiculed by their enemies, and to make Christians unhappy.

91. Si ergo veniae secundum spiritum et mentem Papae praedicarentur, facile illa omnia solverentur, immo non esset.
91. Therefore if indulgences were preached according to the spirit and intention of the pope, everything would be resolved easily, in fact, the situation would not exist.

92. Valeant itaque omnes illi prophetae, qui dicunt populo Christi ,Pax pax', et non est pax.
92. Farewell to all those prophets, who say to the people of Christ, "Peace, peace," and there is no peace.

93. Bene agant omnes illi prophetae, qui dicunt populo Christi ,Crux crux', et non est crux.
93. Blessing to all those prophets, who say to the people of Christ, "Cross, cross" and there is no cross.

94. Exhortandi sunt Christiani, ut caput suum Christum per poenas, mortes infernosque sequi studeant,
94. Christians must be exhorted that they should be zealous to follow Christ, their head, through punishments, death and hell,

95. Ac sic magis per multas tribulationes intrare caelum quam per securitatem pacis confidant.
95. And thus they may have confidence to enter into heaven through many tribulations, rather than through the false security of peace.