《九十五條論綱》（英語：Ninety-five Theses），原名《關於贖罪券效能的辯論》（拉丁文：Disputatio pro declaratione virtutis indulgentiarum），是馬丁·路德於1517年10月31日張貼在德國維滕貝格諸聖堂大門上的辯論提綱，被認為是新教的宗教改革運動之始。
馬丁·路德在《論綱》中痛斥出賣“贖罪券”的作法，並且提出了“信仰耶穌即可得救”的原則，反對用金錢贖罪的辦法。路德提出，教皇沒有免除人的罪惡的權力，免罪權在上帝，因此贖罪券可以免罪的說法是錯誤的。其意義在於，它第一次對天主教關於只有通過教會和教皇才能贖罪的說教予以公開的否定，因而被社會各階層廣為接受。
基本介紹
背景,基本觀點,內容概括,原本及譯文,拉丁原文,中文譯文,英文譯文,歷史意義,
背景
馬丁·路德在大學中學習法律的同時，接受了當時進步的人文主義思想。此後又研究神學，1508年起，在維滕貝格大學擔任神學教授。曾經週遊各地，到過羅馬，耳聞目睹羅馬教廷和教會的腐敗黑暗，產生了改良教會的思想。羅馬教會宣揚，人死後靈魂要想升入天堂，必須由教士履行宗教儀式。
1517年，教宗利奧十世以修繕梵蒂岡的聖彼得大教堂為藉口，諭令出賣“贖罪券”，說是有罪的人，只要花錢買了“贖罪券”，死後靈魂就可以升入天堂。為了增加銷售量，贖罪券教士宣傳說：“錢幣落入錢櫃底響叮噹，靈魂瞬間脫離煉獄升天堂。”（見論綱第27條），說什麼 “多買贖罪券不僅可以預先豁免今後犯的罪行，而且可以替已死的人買贖罪券，好讓死者的靈魂儘快脫離煉獄、升入天堂。”這樣贖罪券無形中就成了犯罪通行證。當維滕堡附近的一些人來找路德行告解時，路德告誡他們需要悔改才能得赦免；當其中一部分人拿出贖罪券炫耀時，路德拒絕為他們做赦罪禱告。同時他接獲作為教宗在神聖羅馬帝國最高代表即駐美因茨的樞機主教阿爾布雷希特·馮·布蘭登堡用於教唆兜售贖罪券的秘密諭示（Instructio Summarium）。後者因為賄買布蘭登堡選帝侯兼駐馬格德堡大主教（轄路德所在的維滕堡）的資格而債台高築﹐而急需用搜刮信眾得來金錢的一部分中飽私囊。此人的言論以及教唆銷售贖罪券的這種卑劣的詐欺行為，引起了他的憂慮和憤怒。他認為，人只要虔誠信仰上帝，因信心而稱義﹐死後靈魂就可得救，“既然已經認識上帝的意思，就不需要問別人”，也不需要由教士舉行儀式。他主張“從頭到腳”改良教會，取消教階和教會的煩瑣儀式，建立“廉儉教會”。他的這些主張在這《九十五條論綱》中得到初步體現。
民間一般認為﹐同年10月31日（現代新教國家的改革節）馬丁·路德將這拉丁文寫就的《關於贖罪券效能的辯論》（但按照《資本戰爭》的記錄，人們對該文是否是馬丁·路德所貼仍有爭議，而且該戰爭檄文的確是由學者富羅雷撰寫。事實上，這個奧古斯汀傳教士的論綱是在1517年10月31日以郵信附屬檔案的形式寄給當時的馬格德堡和美因茨大主教的。而路德當初對於發放免罪券只是希望換一種方式而已）。按神學辯論的慣例公布於維滕堡的大學教堂大門上，要求對有關贖罪券功效問題公開討論。史料證明論綱其實最先是作為信件的附屬檔案遞交給阿爾布雷希特·馮·布蘭登堡﹐憤於對後者剛愎自用和置若罔聞﹐作為神學教授的路德為推動學術討論將九十五條散發給予大學同僚（抄本之一今藏於布倫瑞克-呂內堡公爵，即漢諾瓦選帝侯位於沃爾芬比特爾的城堡圖書館裡）。雖然始終無人來和他辯論，而這篇短文卻在他並不知情的情況下不脛而走，成了宗教改革運動的導火索。 教宗知道此事後，下令切責路德，又派代表到巴伐利亞的奧格斯堡。路德當著教宗的代表面前，否認其統治基督教的權力，又替約翰·胡斯辯護，痛斥那些下令把他燒死的人。
基本觀點
實際在寫就論綱的當時，馬丁·路德剛經歷完痛苦的信仰掙扎，馬丁·路德公布這些陳述的本意如其引言中所述，僅僅只是作為學術辯論的出發點，正即所謂“論綱”，而非政治綱領﹐為的是改良羅馬教會而非進行對抗式的改革。毫無疑問，其對羅馬教會權威的公然挑釁的宣言性效果並不合其馬丁·路德本人的意願。他說：“我只點了一把火，但是所用的是真理的語言。” 由於他的主張符合當時對羅馬教會普遍不滿的市民階級和新興貴族的利益，路德派（信義宗）很快由德意志各邦傳播到了歐洲各地。
這九十五條中，其大部分用語作為論綱直接引用了阿爾布雷希特·馮·布蘭登堡和贖罪券教士的宣講。其中第42-52條表達路德主要的觀點，最末尾的四條為其抗議的動機。表面看來它反對買賣贖罪券，批判靠善功得救的觀念。從積極正面來看，它宣揚悔罪得救，真誠的悔改、撕裂心腸的悔改、悔改相信耶穌在十字架受死、流血，從而使人的罪得赦免、得拯救。（見論綱第1-4條）。這就是施洗約翰所傳的福音：“天國近了，你們應當悔改。”（太3.2）也正是耶穌所傳的福音：“天國近了，你們應當悔改。”（太4.17）。
Thesentür第三十二條詛咒“那些因購買贖罪券而確信自己得救的人，將同他們的教唆者一起受到永罰。”
第三十六條指出﹕“真誠悔過的基督徒，就是不購買贖罪券，也能夠獲得全面免除罪罰的權利 。 ”
第三十九條解釋了贖罪券教士宣講背後的虛假本質：“最博學的神學家也很難自圓其說，如果他同時向信眾鼓吹贖罪券的特效，又宣揚真誠悔罪的必要性。”
第八十六條則終於將鋒芒直指教宗：“教宗是當今的富中之富，他的錢比古時最大的富豪克拉蘇還多，那他為什麼要花費可憐的信徒們的錢，而不掏自己的腰包來建造聖彼得大教堂呢？”
第八十九條 而且“既然說教宗發售贖罪券是為了拯救靈魂，而不是為了金錢，那么，他又為何廢止了從前允諾的具有同等效力的赦免和寬宥？”
內容概括
九十五條論綱
作者： 馬丁·路德
路德關於贖罪票效能的辯論序言
教皇利奧十世（Leo X）斂財，假建新聖彼得堂之名售賣贖罪票。在德意志中部他委任美因茨的大主教亞爾伯特（Albrecht）為總裁，而亞氏又以特次勒（Tetzel）為委辦，竭盡宣傳勸買之能事，妄言購買此票，可以使生者罪得赦免，使死者減除煉獄痛苦。路德認為此舉，有損人民屬靈生活，乃義不容辭，於一五一七年諸聖日前夕，即十月卅一日，在威登堡諸聖堂門上張貼關於贖罪票效能的辯論一文。他此一舉原是按照當日大學研究學術，追求真理，提出辯論的作風，所以是用拉丁文寫成的。誰知此文一出，洛陽紙貴，遠近傳誦，贖罪票的銷售大受打擊，教皇為之震怒，而改教運動也一發而不可遏，真是登高一呼，萬山回響。因此文由九十五條構成，故在歷史上素有九十五條之稱。
路德寫九十五條，系根據於用亞爾伯特之名向諸委辦所頒的訓令，以及勸售贖罪票者所說的話語而構成的，所以內容很少連貫。一般說來，路德在三十至三十七條，又四十二至五十二條中，表達他最重要的積極觀點，在九十二至九十五條中，說明他提出抗議的動機。
原本及譯文
拉丁原文
"Disputatio pro Declaratione Virtutis Indulgentiarum."
aliter dictum "95 Theses"
by Martin Luther
Amore et studio elucidande veritatis hec subscripta disputabuntur Wittenberge, Presidente R. P. Martino Lutther, Artium et S. Theologie Magistro eiusdemque ibidem lectore Ordinario. Quare petit, ut qui non possunt verbis presentes nobiscum disceptare agant id literis absentes. In nomine domini nostri Hiesu Christi. Amen.
1. Dominus et magister noster Iesus Christus dicendo `Penitentiam agite &c.' omnem vitam fidelium penitentiam esse voluit.
2. Quod verbum de penitentia sacramentali (id est confessionis et satisfactionis, que sacerdotum ministerio celebratur) non potest intelligi.
3. Non tamen solam intendit interiorem, immo interior nulla est, nisi foris operetur varias carnis mortificationes.
4. Manet itaque pena, donec manet odium sui (id est penitentia vera intus), scilicet usque ad introitum regni celorum.
5. Papa non vult nec potest ullas penas remittere preter eas, quas arbitrio vel suo vel canonum imposuit.
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.
7. Nulli prorus remittit deus culpam, quin simul eum subiiciat humiliatum in omnibus sacerdoti suo vicario.
8. Canones penitentiales solum viventibus sunt impositi nihilque morituris secundum eosdem debet imponi.
9. Inde bene nobis facit spiritus sanctus in papa excipiendo in suis decretis semper articulum mortis et necessitatis.
10. Indocte et male faciunt sacerdotes ii, qui morituris penitentias canonicas in purgatorium reservant.
11. Zizania illa de mutanda pena Canonica in penam purgatorii videntur certe dormientibus episcopis seminata.
12. Olim pene canonice non post, sed ante absolutionem imponebantur tanquam tentamenta vere contritionis.
13. Morituri per mortem omnia solvunt et legibus canonum mortui iam sunt, habentes iure earum relaxationem.
14. Imperfecta sanitas seu charitas morituri necessario secum fert magnum timorem, tantoque maiorem, quanto minor fuerit ipsa.
15. Hic timor et horror satis est se solo (ut alia taceam) facere penam purgatorii, cum sit proximus desperationis horrori.
16. Videntur infernus, purgaturium, celum differre, sicut desperatio, prope desperatio, securitas differunt.
17. Necessarium videtur animabus in purgatorio sicut minni horrorem ita augeri charitatem.
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 certe et secure, saltem omnes, licet nos certissimi simus.
20. Igitur papa per remissionem plenariam omnium penarum non simpliciter omnium intelligit, sed a seipso tantummodo impositarum.
21. Errant itaque indulgentiarum predicatores ii, qui dicunt per pape indulgentias hominem ab omni pena solvi et salvari.
22. Quin nullam remittit animabus in purgatorio, quam in hac vita debuissent secundum Canones solvere.
23. Si remissio ulla omnium omnino penarum potest alicui dari, certum est eam non nisi perfectissimis, i.e. paucissimis, dari.
24. Falli ob id necesse est maiorem partem populi per indifferentem illam et magnificam pene solute promissionem.
25. Qualem potestatem habet papa in purgatorium generaliter, talem habet quilibet Episcopus et Curatus in sua diocesi et parochia specialiter.
1. [26] Optime facit papa, quod non potestate clavis (quam nullam habet) sed per modum suffragii dat animabus remissionem.
2. [27] Hominem predicant, qui statim ut iactus nummus in cistam tinnierit evolare dicunt animam.
3. [28] Certum est, nummo in cistam tinniente augeri questum et avariciam posse: suffragium autem ecclesie est in arbitrio dei solius.
4. [29] Quis scit, si omnes anime in purgatorio velint redimi, sicut de s. Severino et Paschali factum narratur.
5. [30] Nullus securus est de veritate sue contritionis, multominus de consecutione plenarie remissionis.
6. [31] Quam rarus est vere penitens, tam rarus est vere indulgentias redimens, i. e. rarissimus.
7. [32] Damnabuntur ineternum cum suis magistris, qui per literas veniarum securos sese credunt de sua salute.
8. [33] Cavendi sunt nimis, qui dicunt venias illas Pape donum esse illud dei inestimabile, quo reconciliatur homo deo.
9. [34] Gratie enim ille veniales tantum respiciunt penas satisfactionis sacramentalis ab homine constitutas.
10. [35] Non christiana predicant, qui docent, quod redempturis animas vel confessionalia non sit necessaria contritio.
11. [36] Quilibet christianus vere compunctus habet remissionem plenariam a pena et culpa etiam sine literis veniarum sibi debitam.
12. [37] Quilibet versus christianus, sive vivus sive mortuus, habet participationem omnium bonorum Christi et Ecclesie etiam sine literis veniarum a deo sibi datam.
13. [38] Remissio tamen et participatio Pape nullo modo est contemnenda, quia (ut dixi) est declaratio remissionis divine.
14. [39] Difficillimum est etiam doctissimis Theologis simul extollere veniarum largitatem et contritionis veritatem coram populo.
15. [40] Contritionis veritas penas querit et amat, Veniarum autem largitas relaxat et odisse facit, saltem occasione.
16. [41] Caute sunt venie apostolice predicande, ne populus false intelligat eas preferri ceteris bonis operibus charitatis.
17. [42] Docendi sunt christiani, quod Pape mens non est, redemptionem veniarum ulla ex parte comparandam esse operibus misericordie.
18. [43] Docendi sunt christiani, quod dans pauperi aut mutuans egenti melius facit quam si venias redimereet.
19. [44] Quia per opus charitatis crescit charitas et fit homo melior, sed per venias non fit melior sed tantummodo a pena liberior.
20. [45] Docendi sunt christiani, quod, qui videt egenum et neglecto eo dat pro veniis, non idulgentias Pape sed indignationem dei sibi vendicat.
21. [46] Docendi sunt christiani, quod nisi superfluis abundent necessaria tenentur domui sue retinere et nequaquam propter venias effundere.
22. [47] Docendi sunt christiani, quod redemptio veniarum est libera, non precepta.
23. [48] Docendi sunt christiani, quod Papa sicut magis eget ita magis optat in veniis dandis pro se devotam orationem quam promptam pecuniam.
24. [49] Docendi sunt christiani, quod venie Pape sunt utiles, si non in cas confidant, Sed nocentissime, si timorem dei per eas amittant.
25. [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.
1. [51] Docendi sunt christiani, quod Papa sicut debet ita vellet, etiam vendita (si opus sit) Basilicam s. Petri, de suis pecuniis dare illis, a quorum plurimis quidam concionatores veniarum pecuniam eliciunt.
2. [52] Vana est fiducia salutis per literas veniarum, etiam si Commissarius, immo Papa ipse suam animam pro illis impigneraret.
3. [53] Hostes Christi et Pape sunt ii, qui propter venias predicandas verbum dei in aliis ecclesiis penitus silere iubent.
4. [54] Iniuria fit verbo dei, dum in eodem sermone equale vel longius tempus impenditur veniis quam illi.
5. [55] Mens Pape necessario est, quod, si venie (quod minimum est) una campana, unis pompis et ceremoniis celebrantur, Euangelium (quod maximum est) centum campanis, centum pompis, centum ceremoniis predicetur.
6. [56] Thesauri ecclesie, unde Pape dat indulgentias, neque satis nominati sunt neque cogniti apud populum Christi.
7. [57] Temporales certe non esse patet, quod non tam facile eos profundunt, sed tantummodo colligunt multi concionatorum.
8. [58] Nec sunt merita Christi et sanctorum, quia hec semper sine Papa operantur gratiam hominis interioris et crucem, mortem infernumque exterioris.
9. [59] Thesauros ecclesie s. Laurentius dixit esse pauperes ecclesie, sed locutus est usu vocabuli suo tempore.
10. [60] Sine temeritate dicimus claves ecclesie (merito Christi donatas) esse thesaurum istum.
11. [61] Clarum est enim, quod ad remissionem penarum et casuum sola sufficit potestas Pape.
12. [62] Verus thesaurus ecclesie est sacrosanctum euangelium glorie et gratie dei.
13. [63] Hic autem est merito odiosissimus, quia ex primis facit novissimos.
14. [64] Thesaurus autem indulgentiarum merito est gratissimus, quia ex novissimis facit primos.
15. [65] Igitur thesauri Euangelici rhetia sunt, quibus olim piscabantur viros divitiarum.
16. [66] Thesauri indulgentiarum rhetia sunt, quibus nunc piscantur divitias virorum.
17. [67] Indulgentie, quas concionatores vociferantur maximas gratias, intelliguntur vere tales quoad questum promovendum.
18. [68] Sunt tamen re vera minime ad gratiam dei et crucis pietatem comparate.
19. [69] Tenentur Episcopi et Curati veniarum apostolicarum Commissarios cum omni reverentia admittere.
20. [70] Sed magis tenentur omnibus oculis intendere, omnibus auribus advertere, ne pro commissione Pape sua illi somnia predicent.
21. [71] Contra veniarum apostolicarum veritatem qui loquitur, sit ille anathema et maledictus.
22. [72] Qui vero, contra libidinem ac licentiam verborum Concionatoris veniarum curam agit, sit ille benedictus.
23. [73] Sicut Papa iuste fulminat eos, qui in fraudem negocii veniarum quacunque arte machinantur,
24. [74] Multomagnis fulminare intendit eos, qui per veniarum pretextum in fraudem sancte charitatis et veritatis machinantur,
25. [75] Opinari venias papales tantas esse, ut solvere possint hominem, etiam si quis per impossibile dei genitricem violasset, Est insanire.
1. [76] Dicimus contra, quod venie papales nec minimum venialium peccatorum tollere possint quo ad culpam.
2. [77] Quod dicitur, nec si s. Petrus modo Papa esset maiores gratias donare posset, est blasphemia in sanctum Petrum et Papam.
3. [78] Dicimus contra, quod etiam iste et quilibet papa maiores habet, scilicet Euangelium, virtutes, gratias, curationum &c. ut 1. Co. XII.
4. [79] Dicere, Crucem armis papalibus insigniter erectam cruci Christi equivalere, blasphemia est.
5. [80] Rationem reddent Episcopi, Curati et Theologi, Qui tales sermones in populum licere sinunt.
6. [81] Facit hec licentiosa veniarum predicatio, ut nec reverentiam Pape facile sit etiam doctis viris redimere a calumniis aut certe argutis questionibus laicorm.
7. [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 Basilice ut causam levissimam?
8. [83] Item. Cur permanent exequie et anniversaria defunctorum et non reddit aut recipi permittit beneficia pro illis instituta, cum iam sit iniuria pro redemptis orare?
9. [84] Item. Que 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 pie et dilecte anime non redimunt eam gratuita charitate?
10. [85] Item. Cur Canones penitentiales re ipsa et non usu iam diu in semet abrogati et mortui adhuc tamen pecuniis redimuntur per concessionem indulgentiarum tanquam vivacissimi?
11. [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?
12. [87] Item. Quid remittit aut participat Papa iis, qui per contritionem perfectam ius habent plenarie remissionis et participationis?
13. [88] Item. Quid adderetur ecclesie boni maioris, Si Papa, sicut semel facit, ita centies in die cuilibet fidelium has remissiones et participationes tribueret?
14. [89] Ex quo Papa salutem querit animarum per venias magis quam pecunias, Cur suspendit literas et venias iam olim concessas, cum sint eque efficaces?
15. [90] Hec scrupulosissima laicorum argumenta sola potestate compescere nec reddita ratione diluere, Est ecclesiam et Papam hostibus ridendos exponere et infelices christianos facere.
16. [91] Si ergo venie secundum spiritum et mentem Pape predicarentur, facile illa omnia solverentur, immo non essent.
17. [92] Valeant itaque omnes illi prophete, qui dicunt populo Christi `Pax pax,' et non est pax.
18. [93] Bene agant omnes illi prophete, qui dicunt populo Christi `Crux crux,' et non est crux.
19. [94] Exhortandi sunt Christiani, ut caput suum Christum per penas, mortes infernosque sequi studeant,
20. [95] Ac sic magis per multas tribulationes intrare celum quam per securitatem pacis confidant.
M.D.Xvii.
by Martin Luther
Amore et studio elucidande veritatis hec subscripta disputabuntur Wittenberge, Presidente R. P. Martino Lutther, Artium et S. Theologie Magistro eiusdemque ibidem lectore Ordinario. Quare petit, ut qui non possunt verbis presentes nobiscum disceptare agant id literis absentes. In nomine domini nostri Hiesu Christi. Amen.
1. Dominus et magister noster Iesus Christus dicendo `Penitentiam agite &c.' omnem vitam fidelium penitentiam esse voluit.
2. Quod verbum de penitentia sacramentali (id est confessionis et satisfactionis, que sacerdotum ministerio celebratur) non potest intelligi.
3. Non tamen solam intendit interiorem, immo interior nulla est, nisi foris operetur varias carnis mortificationes.
4. Manet itaque pena, donec manet odium sui (id est penitentia vera intus), scilicet usque ad introitum regni celorum.
5. Papa non vult nec potest ullas penas remittere preter eas, quas arbitrio vel suo vel canonum imposuit.
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.
7. Nulli prorus remittit deus culpam, quin simul eum subiiciat humiliatum in omnibus sacerdoti suo vicario.
8. Canones penitentiales solum viventibus sunt impositi nihilque morituris secundum eosdem debet imponi.
9. Inde bene nobis facit spiritus sanctus in papa excipiendo in suis decretis semper articulum mortis et necessitatis.
10. Indocte et male faciunt sacerdotes ii, qui morituris penitentias canonicas in purgatorium reservant.
11. Zizania illa de mutanda pena Canonica in penam purgatorii videntur certe dormientibus episcopis seminata.
12. Olim pene canonice non post, sed ante absolutionem imponebantur tanquam tentamenta vere contritionis.
13. Morituri per mortem omnia solvunt et legibus canonum mortui iam sunt, habentes iure earum relaxationem.
14. Imperfecta sanitas seu charitas morituri necessario secum fert magnum timorem, tantoque maiorem, quanto minor fuerit ipsa.
15. Hic timor et horror satis est se solo (ut alia taceam) facere penam purgatorii, cum sit proximus desperationis horrori.
16. Videntur infernus, purgaturium, celum differre, sicut desperatio, prope desperatio, securitas differunt.
17. Necessarium videtur animabus in purgatorio sicut minni horrorem ita augeri charitatem.
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 certe et secure, saltem omnes, licet nos certissimi simus.
20. Igitur papa per remissionem plenariam omnium penarum non simpliciter omnium intelligit, sed a seipso tantummodo impositarum.
21. Errant itaque indulgentiarum predicatores ii, qui dicunt per pape indulgentias hominem ab omni pena solvi et salvari.
22. Quin nullam remittit animabus in purgatorio, quam in hac vita debuissent secundum Canones solvere.
23. Si remissio ulla omnium omnino penarum potest alicui dari, certum est eam non nisi perfectissimis, i.e. paucissimis, dari.
24. Falli ob id necesse est maiorem partem populi per indifferentem illam et magnificam pene solute promissionem.
25. Qualem potestatem habet papa in purgatorium generaliter, talem habet quilibet Episcopus et Curatus in sua diocesi et parochia specialiter.
1. [26] Optime facit papa, quod non potestate clavis (quam nullam habet) sed per modum suffragii dat animabus remissionem.
2. [27] Hominem predicant, qui statim ut iactus nummus in cistam tinnierit evolare dicunt animam.
3. [28] Certum est, nummo in cistam tinniente augeri questum et avariciam posse: suffragium autem ecclesie est in arbitrio dei solius.
4. [29] Quis scit, si omnes anime in purgatorio velint redimi, sicut de s. Severino et Paschali factum narratur.
5. [30] Nullus securus est de veritate sue contritionis, multominus de consecutione plenarie remissionis.
6. [31] Quam rarus est vere penitens, tam rarus est vere indulgentias redimens, i. e. rarissimus.
7. [32] Damnabuntur ineternum cum suis magistris, qui per literas veniarum securos sese credunt de sua salute.
8. [33] Cavendi sunt nimis, qui dicunt venias illas Pape donum esse illud dei inestimabile, quo reconciliatur homo deo.
9. [34] Gratie enim ille veniales tantum respiciunt penas satisfactionis sacramentalis ab homine constitutas.
10. [35] Non christiana predicant, qui docent, quod redempturis animas vel confessionalia non sit necessaria contritio.
11. [36] Quilibet christianus vere compunctus habet remissionem plenariam a pena et culpa etiam sine literis veniarum sibi debitam.
12. [37] Quilibet versus christianus, sive vivus sive mortuus, habet participationem omnium bonorum Christi et Ecclesie etiam sine literis veniarum a deo sibi datam.
13. [38] Remissio tamen et participatio Pape nullo modo est contemnenda, quia (ut dixi) est declaratio remissionis divine.
14. [39] Difficillimum est etiam doctissimis Theologis simul extollere veniarum largitatem et contritionis veritatem coram populo.
15. [40] Contritionis veritas penas querit et amat, Veniarum autem largitas relaxat et odisse facit, saltem occasione.
16. [41] Caute sunt venie apostolice predicande, ne populus false intelligat eas preferri ceteris bonis operibus charitatis.
17. [42] Docendi sunt christiani, quod Pape mens non est, redemptionem veniarum ulla ex parte comparandam esse operibus misericordie.
18. [43] Docendi sunt christiani, quod dans pauperi aut mutuans egenti melius facit quam si venias redimereet.
19. [44] Quia per opus charitatis crescit charitas et fit homo melior, sed per venias non fit melior sed tantummodo a pena liberior.
20. [45] Docendi sunt christiani, quod, qui videt egenum et neglecto eo dat pro veniis, non idulgentias Pape sed indignationem dei sibi vendicat.
21. [46] Docendi sunt christiani, quod nisi superfluis abundent necessaria tenentur domui sue retinere et nequaquam propter venias effundere.
22. [47] Docendi sunt christiani, quod redemptio veniarum est libera, non precepta.
23. [48] Docendi sunt christiani, quod Papa sicut magis eget ita magis optat in veniis dandis pro se devotam orationem quam promptam pecuniam.
24. [49] Docendi sunt christiani, quod venie Pape sunt utiles, si non in cas confidant, Sed nocentissime, si timorem dei per eas amittant.
25. [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.
1. [51] Docendi sunt christiani, quod Papa sicut debet ita vellet, etiam vendita (si opus sit) Basilicam s. Petri, de suis pecuniis dare illis, a quorum plurimis quidam concionatores veniarum pecuniam eliciunt.
2. [52] Vana est fiducia salutis per literas veniarum, etiam si Commissarius, immo Papa ipse suam animam pro illis impigneraret.
3. [53] Hostes Christi et Pape sunt ii, qui propter venias predicandas verbum dei in aliis ecclesiis penitus silere iubent.
4. [54] Iniuria fit verbo dei, dum in eodem sermone equale vel longius tempus impenditur veniis quam illi.
5. [55] Mens Pape necessario est, quod, si venie (quod minimum est) una campana, unis pompis et ceremoniis celebrantur, Euangelium (quod maximum est) centum campanis, centum pompis, centum ceremoniis predicetur.
6. [56] Thesauri ecclesie, unde Pape dat indulgentias, neque satis nominati sunt neque cogniti apud populum Christi.
7. [57] Temporales certe non esse patet, quod non tam facile eos profundunt, sed tantummodo colligunt multi concionatorum.
8. [58] Nec sunt merita Christi et sanctorum, quia hec semper sine Papa operantur gratiam hominis interioris et crucem, mortem infernumque exterioris.
9. [59] Thesauros ecclesie s. Laurentius dixit esse pauperes ecclesie, sed locutus est usu vocabuli suo tempore.
10. [60] Sine temeritate dicimus claves ecclesie (merito Christi donatas) esse thesaurum istum.
11. [61] Clarum est enim, quod ad remissionem penarum et casuum sola sufficit potestas Pape.
12. [62] Verus thesaurus ecclesie est sacrosanctum euangelium glorie et gratie dei.
13. [63] Hic autem est merito odiosissimus, quia ex primis facit novissimos.
14. [64] Thesaurus autem indulgentiarum merito est gratissimus, quia ex novissimis facit primos.
15. [65] Igitur thesauri Euangelici rhetia sunt, quibus olim piscabantur viros divitiarum.
16. [66] Thesauri indulgentiarum rhetia sunt, quibus nunc piscantur divitias virorum.
17. [67] Indulgentie, quas concionatores vociferantur maximas gratias, intelliguntur vere tales quoad questum promovendum.
18. [68] Sunt tamen re vera minime ad gratiam dei et crucis pietatem comparate.
19. [69] Tenentur Episcopi et Curati veniarum apostolicarum Commissarios cum omni reverentia admittere.
20. [70] Sed magis tenentur omnibus oculis intendere, omnibus auribus advertere, ne pro commissione Pape sua illi somnia predicent.
21. [71] Contra veniarum apostolicarum veritatem qui loquitur, sit ille anathema et maledictus.
22. [72] Qui vero, contra libidinem ac licentiam verborum Concionatoris veniarum curam agit, sit ille benedictus.
23. [73] Sicut Papa iuste fulminat eos, qui in fraudem negocii veniarum quacunque arte machinantur,
24. [74] Multomagnis fulminare intendit eos, qui per veniarum pretextum in fraudem sancte charitatis et veritatis machinantur,
25. [75] Opinari venias papales tantas esse, ut solvere possint hominem, etiam si quis per impossibile dei genitricem violasset, Est insanire.
1. [76] Dicimus contra, quod venie papales nec minimum venialium peccatorum tollere possint quo ad culpam.
2. [77] Quod dicitur, nec si s. Petrus modo Papa esset maiores gratias donare posset, est blasphemia in sanctum Petrum et Papam.
3. [78] Dicimus contra, quod etiam iste et quilibet papa maiores habet, scilicet Euangelium, virtutes, gratias, curationum &c. ut 1. Co. XII.
4. [79] Dicere, Crucem armis papalibus insigniter erectam cruci Christi equivalere, blasphemia est.
5. [80] Rationem reddent Episcopi, Curati et Theologi, Qui tales sermones in populum licere sinunt.
6. [81] Facit hec licentiosa veniarum predicatio, ut nec reverentiam Pape facile sit etiam doctis viris redimere a calumniis aut certe argutis questionibus laicorm.
7. [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 Basilice ut causam levissimam?
8. [83] Item. Cur permanent exequie et anniversaria defunctorum et non reddit aut recipi permittit beneficia pro illis instituta, cum iam sit iniuria pro redemptis orare?
9. [84] Item. Que 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 pie et dilecte anime non redimunt eam gratuita charitate?
10. [85] Item. Cur Canones penitentiales re ipsa et non usu iam diu in semet abrogati et mortui adhuc tamen pecuniis redimuntur per concessionem indulgentiarum tanquam vivacissimi?
11. [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?
12. [87] Item. Quid remittit aut participat Papa iis, qui per contritionem perfectam ius habent plenarie remissionis et participationis?
13. [88] Item. Quid adderetur ecclesie boni maioris, Si Papa, sicut semel facit, ita centies in die cuilibet fidelium has remissiones et participationes tribueret?
14. [89] Ex quo Papa salutem querit animarum per venias magis quam pecunias, Cur suspendit literas et venias iam olim concessas, cum sint eque efficaces?
15. [90] Hec scrupulosissima laicorum argumenta sola potestate compescere nec reddita ratione diluere, Est ecclesiam et Papam hostibus ridendos exponere et infelices christianos facere.
16. [91] Si ergo venie secundum spiritum et mentem Pape predicarentur, facile illa omnia solverentur, immo non essent.
17. [92] Valeant itaque omnes illi prophete, qui dicunt populo Christi `Pax pax,' et non est pax.
18. [93] Bene agant omnes illi prophete, qui dicunt populo Christi `Crux crux,' et non est crux.
19. [94] Exhortandi sunt Christiani, ut caput suum Christum per penas, mortes infernosque sequi studeant,
20. [95] Ac sic magis per multas tribulationes intrare celum quam per securitatem pacis confidant.
M.D.Xvii.
中文譯文
路德關於贖罪票效能的辯論（九十五條）
為愛護與闡揚真理起見，下列命題將在文學和神學碩士及常任講師路德馬丁神甫主持之下，在威登堡舉行討論。凡不能到會和我們口頭辯論的，請以通訊方式參加。奉主耶穌基督的聖名。阿門。
( 1 )當我們的主耶穌基督說『你們應當悔改』的時候，他是說信徒一生應當悔改。
( 2 )這句話不是指著告解禮，即神甫所執行的認罪和補罪說的。
( 3 )這句話不是僅僅指內心的悔改而言，因為內心的悔改若不產生肉體外表各種的刻苦，便是虛空的。
( 4 )所以罪惡的懲罰是與自恨同長久，因為這才是真正內心的悔改，而一直繼續到我們進入天國。
( 5 )教皇除憑自己的權柄或憑教條所科的懲罰以外，既無意也無權免除任何懲罰。
( 6 )教皇不能赦免任何罪債，而只能宣布並肯定罪債已經得了上帝的赦免。那留下歸他審判的，他當然可以赦免。他若越過此雷池，罪債便仍然存在。
( 7 )上帝赦免人的罪債，未有不使那人在他的代表神甫面前凡事自卑的。
( 8 )懲罰教條僅是加於活人身上，對臨死者不應有所懲罰。
( 9 )所以聖靈借著教皇用寬仁對待我們，使他在教會中總將死亡和必要定為例外。
(10)神甫將教條，所定補贖給臨死者留到煉獄，乃是無知邪惡的。
(11)將教條所定的懲罰變為煉獄中的懲罰，很顯然是仇敵在主教們睡覺的時候所撒的一種稗子。
(12)從前實施教條，所定的懲罰，並不是在宣赦之後，而是在宣赦之前，作為真正痛悔的考驗。
(13)臨死者因死亡就免除了一切懲罰，他們向教條的法規是已經死了，不再受它們的約束。
(14)臨死者心靈的健康若不完全，那即是說，他的愛心若不完全，他便必大有恐懼，而且愛心越小，恐懼就越大。
(15)單是這恐懼（且不說其它一切）就足以成為煉獄的懲罰，因其與絕望的恐懼相距不遠。
(16)地獄，煉獄，和天堂之間的區別，似乎是與絕望，將絕望，和確信之間的區別相同的。
(17)靈魂在煉獄裡恐懼越減少，愛心便越增加，這似乎是確實的。
(18)我們由理智或聖經似乎都無法證明，這種靈魂不能建立功德，或增加他們的愛心。
(19)雖然我們對他們的福祉也許很有把握，但是似乎也無法證明他們自己都有這種把握。
(20)因此教皇所謂全部免除一切懲罰，意思並不是指免除一切懲罰，而只是指免除他自己所科處的懲罰。
(21)所以那些宣講贖罪票者，說教皇的贖罪票能使人免除各種懲罰，而且得救，乃是犯了錯誤。
(22)因對他對煉獄裡的靈魂，並不能免除那按照教條應當在今生受的懲罰。
(23)如果有甚么人以得免除一切懲罰，那么只有最完全的人，即最少數的人，才能得以免除一切懲罰。
(24)所以大多數的人，難免是被這不分皂白和誇張的、免除懲罰的應許所欺騙。
(25)對於煉獄，教皇在全教會有多少權柄，主教和神甫在他們的主教區和教區也有多少權柄。
(26)若是教皇不用鑰匙權（他沒有此權）而用代求，來免除煉獄中靈魂的罪，他便行得好。
(27)那些說錢幣一叮噹落入錢筒，靈魂就超脫煉獄的人，是在傳人的捏造。
(28)很顯然，當錢幣投入錢櫃中“叮噹”作響的時候，增加的只是利心和貪慾心，至於代禱是否有效，完全只能以上帝的意志為轉移。
(29)從聖瑟威立努（St. Severinus）和聖巴斯噶（St. Paschal）的傳奇來看，煉獄裡的靈魂是否都願被贖出來，是沒有人知道的。
(30)無人能確知自己的痛悔是誠實的；更無人能確知自己得了完全的赦免。
(31)誠實買贖罪票的人，是與誠實懺悔的人一樣很希罕。
(32)那些因持有贖罪票而自信得了救的人，將和他們的師傅永遠一同被定罪。
(33)那些說教皇的贖罪票，是上帝使人與自己和好的無價恩賜的人，是我們應當特別警防的。
(34)因為贖罪票的恩賜，只及於人在告解聖禮中所加的懲罰。
(35)那些說為求獲得救贖或贖罪票並不需要痛悔的人，是在傳與基督教不符的道理。
(36)每一個基督教徒，只要感覺到自己真誠悔罪，也同樣可以得到赦罪或全部免罰。
(37)任何活著或死了的真基督徒，即令沒有贖罪票，也都分享基督和教會的一切恩惠，這些恩惠是上帝所賜的。
(38)然而教皇的赦免是不可蔑視的，因為正如我所說的，它宣布上帝的赦免。
(39)最有學問的神學家也很難一面宣講贖罪票的好處，又一面宣講真心痛悔的必要。
(40)真實的痛悔尋找並愛慕補贖；濫發贖罪票，卻使人疏忽並厭惡補贖，或至少使人有這種傾向。
(41)教皇的贖罪票宜小心加以宣講，免得人們誤解，以為它們比其它愛的行為更為可取。
(42)基督徒須知，教皇並無意將購買贖罪票一事與慈善的行為相比。
(43)基督徒須知，賙濟窮人，或貸款給缺乏的人，比購買贖罪票好得多。
(44)因為愛的行為使愛心增長，也使一個人變好些，但贖罪票不能使人變好些，僅能使人避免懲罰。
(45)基督徒須知，人若看見弟兄困苦，不予援助，反用他的錢購買贖罪票，他所得的，並不是教皇的赦免，而是上帝的忿怒。
(46)基督徒須知，他們除非有很多的餘款，就應該把錢留作家庭必需的開支，決不可浪費在購贖罪票上。
(47)基督徒須知，他們購買贖罪票，乃是出於自擇，而不是出於命令。
(48)基督徒須知，教皇頒發贖罪票，渴望（因他更需要）他們為他的虔誠祈禱，甚於他們所帶來的金錢。
(49)基督徒須知，他們若不信靠贖罪票，贖罪票便是有用的，但他們若因贖罪票而喪失了對上帝的敬畏心，贖罪票便是最有害的。
(50)基督徒須知，教皇若知道那些宣講贖罪票者的榨取，他是寧願讓聖彼得堂化為灰燼，而不願用他羊群的皮，肉，和骨去從事建築的。
(51)基督徒須知，教皇寧願（照他的責任）把他自己的錢賜給許多被騙購買贖罪票的窮人，即令把聖彼得堂拍賣，也在所不惜。
(52)靠贖罪票得救，乃是虛空的，即令教皇的代表，甚或教皇本身，用靈魂來作擔保，也是如此。
(53)那些為求宣講贖罪票而叫其它教堂不得宣講上帝道之人，乃是基督和教皇的敵人。
(54)在同一次講道中，若講贖罪票比講上帝的道花相等或更長的時間，便是虧負了上帝的道。
(55)教皇的意思必然是：如果為慶祝頒發贖罪票這件最小的事，要鳴一個鐘，舉行簡單的遊行和儀式，那么為宣講福音這件最大的事，就應鳴一百個鐘，舉行一百個遊行和儀式。
(56)教皇頒發贖罪票所憑藉的教會寶藏，在基督的子民中間，既未充分加指定，也未被認識。
(57)顯然至少它們不是世上的寶藏，因為這許多贖罪票販子不會散發而只會積攢世上的寶藏。
(58)它們也不是基督和聖徒的功德，因為這種功德，雖沒有教皇相助，也使人內心得恩典，並將肉體釘在十字架上，使它死滅。
(59)聖勞倫斯（St. Lawrence）說，教會的窮人便是教會的寶藏，但他如此說，乃是用當時的說法。
(60)我們很可以說，那由基督的功德所賜給教會的鑰匙，便是那寶藏。
(61)因為顯然要免除懲罰和那留給教皇審問的案件，只要有教皇的權柄便夠。
(62)教會真寶藏乃是上帝榮耀和恩典的神聖福音。
(63)但這寶藏自然是最令人恨惡的，因為它使在前的成為在後的。
(64)反之，贖罪票的寶藏自然是最討人喜歡的，因為它使在後的成為在前的。
(65)所以福音的寶藏是他們從前用以獲得富人的網。
(66)贖罪票的寶藏是他們現在用以獲得人的財富的網。
(67)贖罪票，照宣講者所說的，是最大的恩典；其實所謂『最大』，不過是指它們為最大的牟利工具。
(68)實則它們若與上帝的恩典和人對十字架的虔敬相比，就微不足道了。
(69)主教和神甫必須禮恭必敬地接納教皇贖罪票的代理人。
(70)但是他們更必須運用耳目，好叫代理人不至於宣講自己的幻夢，而不宣講教皇的使命。
(71)若有人否認教皇贖罪票的效力，他應該受咒詛。
(72)但那反對贖罪票販子的胡亂宣講的人，乃是有福的。
(73)教皇對那些用圖謀破壞贖罪票交易的人加以威脅，乃是適當的。
(74)但他對那些藉贖罪票為口實圖謀破壞神聖之愛和真理的人，更要加以威脅。
(75)把教皇的贖罪票看得這么有效，甚至認為它們能赦免一個（假定那不可能的事）玷辱了聖母的人，這簡直是瘋狂的看法。
(76)反之，我們認為教皇的贖罪票，對最小之罪的罪債也不能除去。
(77)若說，縱使聖彼得現在是教皇，他也不能賜人更大的恩惠，這便是誹謗了聖彼得和教皇。
(78)反之，我們說，現在的教皇或任何教皇都有更大的恩惠，即福音，德行，和醫病的恩賜等等，如哥林多前書十二章所寫的。
(79)說那，飾以教皇徽號的十字架，是與基督的十字架同樣有效，這是褻瀆。
(80)那容許這種說法在民間傳播的主教，神甫，和神學家，是必得向上帝交帳的。
(81)這種對贖罪劵的荒謬宣傳，使得那些縱有學問的人，對於大家對教皇的尊敬，也確實感到困難;對於俗人的懷疑和非難更難以回答。
(82)他們要問：教皇若為得錢以建立一個教堂的小理由而救贖無數的靈魂，他何不為神聖的愛和靈魂的痛苦的大理由而使煉獄空虛呢？
(83)既然為得贖者祈禱是錯誤的，那么為甚么還繼續給死者舉行安靈彌撒呢？教皇又為甚么不退還或準許收回為他們所設立的基金呢？
(84)他們為得錢的緣故，就讓一個不虔敬並作他們的仇敵的人，把一個作上帝之友的虔敬靈魂從煉獄裡買出來，卻不為純潔之愛的緣故，因鑒於那虔敬和可愛的靈魂本身的所受痛苦而將他贖出來，這是上帝和教皇所定甚么樣的虔敬呢？
(85)懲罰教條既因久不用而失效，人為何還要用錢買贖罪票來免除這種教條所定的懲罰，彷佛這種教條還是十足有效呢？
(86)教皇的財富今日遠超過最富有者的財富，他為建築一個聖彼得堂，為何不用自己的錢，而要用貧窮信徒的錢呢？
(87)教皇對那些因完全痛悔而有權得全赦的人，有甚么可赦免的呢？
(88)如果教皇把現在每天只作一次的作一百次，即把這些赦免和特赦頒給每個信徒，那么教會所得的福豈有比這更大的呢？
(89)如果教皇現在頒發贖罪票，是為拯救靈魂，而不是為得錢，那么以前所頒發的贖罪票既是同樣有效，他為甚么把它們擱置呢？
(90)對平信徒的這些論點和疑問僅用教皇權來壓服，而不用理智來解答，乃是使教會和教皇受敵人恥笑，並使基督徒不愉快。
(91)所以贖罪票若是按照教皇的意旨和精神宣講的，那么這一切疑問便都要迎刃而解，而且根本就不會發生。
(92)因此那些向基督徒說：『平安，平安』，實則沒有平安的先知滾開去罷！
(93)那些向基督徒說：『十字架，十字架』，而自己不背十字架的先知，永別了！
(94)基督徒應當聽勸，努力跟從他們的領袖基督，經歷痛苦，死亡，和地獄。
(95)所以他們進入天堂，要靠經歷許多艱難，而不靠人平安的保證。
英文譯文
Out of love for the truth and the desire to bring it to light, the following propositions will be discussed at Wittenberg, under the presidency of the Reverend Father Martin Luther, Master of Arts and of Sacred Theology, and Lecturer in Ordinary on the same at that place. Wherefore he requests that those who are unable to be present and debate orally with us, may do so by letter.
In the Name our Lord Jesus Christ. Amen.
1. Our Lord and Master Jesus Christ, when He said Poenitentiam agite, willed that the whole life of believers should be repentance.
2. This word cannot be understood to mean sacramental penance, i.e., confession and satisfaction, which is administered by the priests.
3. Yet it means not inward repentance only; nay, there is no inward repentance which does not outwardly work divers mortifications of the flesh.
4. The penalty [of sin], therefore, continues so long as hatred of self continues; for this is the true inward repentance, and continues until our entrance into the kingdom of heaven.
5. The pope does not intend to remit, and cannot remit any penalties other than those which he has imposed either by his own authority or by that of the Canons.
6. The pope cannot remit any guilt, except by declaring that it has been remitted by God and by assenting to God's remission; though, to be sure, he may grant remission in cases reserved to his judgment. If his right to grant remission in such cases were despised, the guilt would remain entirely unforgiven.
7. God remits guilt to no one whom He does not, at the same time, humble in all things and bring into subjection to His vicar, the priest.
8. The penitential canons are imposed only on the living, and, according to them, nothing should be imposed on the dying.
9. Therefore the Holy Spirit in the pope is kind to us, because in his decrees he always makes exception of the article of death and of necessity.
10. Ignorant and wicked are the doings of those priests who, in the case of the dying, reserve canonical penances for purgatory.
11. This changing of the canonical penalty to the penalty of purgatory is quite evidently one of the tares that were sown while the bishops slept.
12. In former times the canonical penalties were imposed not after, but before absolution, as tests of true contrition.
13. The dying are freed by death from all penalties; they are already dead to canonical rules, and have a right to be released from them.
14. The imperfect health [of soul], that is to say, the imperfect love, of the dying brings with it, of necessity, great fear; and the smaller the love, the greater is the fear.
15. This fear and horror is sufficient of itself alone (to say nothing of other things) to constitute the penalty of purgatory, since it is very near to the horror of despair.
16. Hell, purgatory, and heaven seem to differ as do despair, almost-despair, and the assurance of safety.
17. With souls in purgatory it seems necessary that horror should grow less and love increase.
18. It seems unproved, either by reason or Scripture, that they are outside the state of merit, that is to say, of increasing love.
19. Again, it seems unproved that they, or at least that all of them, are certain or assured of their own blessedness, though we may be quite certain of it.
20. Therefore by "full remission of all penalties" the pope means not actually "of all," but only of those imposed by himself.
21. Therefore those preachers of indulgences are in error, who say that by the pope's indulgences a man is freed from every penalty, and saved;
22. Whereas he remits to souls in purgatory no penalty which, according to the canons, they would have had to pay in this life.
23. If it is at all possible to grant to any one the remission of all penalties whatsoever, it is certain that this remission can be granted only to the most perfect, that is, to the very fewest.
24. It must needs be, therefore, that the greater part of the people are deceived by that indiscriminate and highsounding promise of release from penalty.
25. The power which the pope has, in a general way, over purgatory, is just like the power which any bishop or curate has, in a special way, within his own diocese or parish.
26. The pope does well when he grants remission to souls [in purgatory], not by the power of the keys (which he does not possess), but by way of intercession.
27. They preach man who say that so soon as the penny jingles into the money-box, the soul flies out [of purgatory].
28. It is certain that when the penny jingles into the money-box, gain and avarice can be increased, but the result of the intercession of the Church is in the power of God alone.
29. Who knows whether all the souls in purgatory wish to be bought out of it, as in the legend of Sts. Severinus and Paschal.
30. No one is sure that his own contrition is sincere; much less that he has attained full remission.
31. Rare as is the man that is truly penitent, so rare is also the man who truly buys indulgences, i.e., such men are most rare.
32. They will be condemned eternally, together with their teachers, who believe themselves sure of their salvation because they have letters of pardon.
33. Men must be on their guard against those who say that the pope's pardons are that inestimable gift of God by which man is reconciled to Him;
34. For these "graces of pardon" concern only the penalties of sacramental satisfaction, and these are appointed by man.
35. They preach no Christian doctrine who teach that contrition is not necessary in those who intend to buy souls out of purgatory or to buy confessionalia.
36. Every truly repentant Christian has a right to full remission of penalty and guilt, even without letters of pardon.
37. Every true Christian, whether living or dead, has part in all the blessings of Christ and the Church; and this is granted him by God, even without letters of pardon.
38. Nevertheless, the remission and participation [in the blessings of the Church] which are granted by the pope are in no way to be despised, for they are, as I have said, the declaration of divine remission.
39. It is most difficult, even for the very keenest theologians, at one and the same time to commend to the people the abundance of pardons and [the need of] true contrition.
40. True contrition seeks and loves penalties, but liberal pardons only relax penalties and cause them to be hated, or at least, furnish an occasion [for hating them].
41. Apostolic pardons are to be preached with caution, lest the people may falsely think them preferable to other good works of love.
42. Christians are to be taught that the pope does not intend the buying of pardons to be compared in any way to works of mercy.
43. Christians are to be taught that he who gives to the poor or lends to the needy does a better work than buying pardons;
44. Because love grows by works of love, and man becomes better; but by pardons man does not grow better, only more free from penalty.
45. 45. Christians are to be taught that he who sees a man in need, and passes him by, and gives [his money] for pardons, purchases not the indulgences of the pope, but the indignation of God.
46. Christians are to be taught that unless they have more than they need, they are bound to keep back what is necessary for their own families, and by no means to squander it on pardons.
47. Christians are to be taught that the buying of pardons is a matter of free will, and not of commandment.
48. Christians are to be taught that the pope, in granting pardons, needs, and therefore desires, their devout prayer for him more than the money they bring.
49. Christians are to be taught that the pope's pardons are useful, if they do not put their trust in them; but altogether harmful, if through them they lose their fear of God.
50. Christians are to be taught that if the pope knew the exactions of the pardon-preachers, he would rather that St. Peter's church should go to ashes, than that it should be built up with the skin, flesh and bones of his sheep.
51. Christians are to be taught that it would be the pope's wish, as it is his duty, to give of his own money to very many of those from whom certain hawkers of pardons cajole money, even though the church of St. Peter might have to be sold.
52. The assurance of salvation by letters of pardon is vain, even though the commissary, nay, even though the pope himself, were to stake his soul upon it.
53. They are enemies of Christ and of the pope, who bid the Word of God be altogether silent in some Churches, in order that pardons may be preached in others.
54. Injury is done the Word of God when, in the same sermon, an equal or a longer time is spent on pardons than on this Word.
55. It must be the intention of the pope that if pardons, which are a very small thing, are celebrated with one bell, with single processions and ceremonies, then the Gospel, which is the very greatest thing, should be preached with a hundred bells, a hundred processions, a hundred ceremonies.
56. The "treasures of the Church," out of which the pope. grants indulgences, are not sufficiently named or known among the people of Christ.
57. That they are not temporal treasures is certainly evident, for many of the vendors do not pour out such treasures so easily, but only gather them.
58. Nor are they the merits of Christ and the Saints, for even without the pope, these always work grace for the inner man, and the cross, death, and hell for the outward man.
59. St. Lawrence said that the treasures of the Church were the Church's poor, but he spoke according to the usage of the word in his own time.
60. Without rashness we say that the keys of the Church, given by Christ's merit, are that treasure;
61. For it is clear that for the remission of penalties and of reserved cases, the power of the pope is of itself sufficient.
62. The true treasure of the Church is the Most Holy Gospel of the glory and the grace of God.
63. But this treasure is naturally most odious, for it makes the first to be last.
64. On the other hand, the treasure of indulgences is naturally most acceptable, for it makes the last to be first.
65. Therefore the treasures of the Gospel are nets with which they formerly were wont to fish for men of riches.
66. The treasures of the indulgences are nets with which they now fish for the riches of men.
67. The indulgences which the preachers cry as the "greatest graces" are known to be truly such, in so far as they promote gain.
68. Yet they are in truth the very smallest graces compared with the grace of God and the piety of the Cross.
69. Bishops and curates are bound to admit the commissaries of apostolic pardons, with all reverence.
70. But still more are they bound to strain all their eyes and attend with all their ears, lest these men preach their own dreams instead of the commission of the pope.
71. He who speaks against the truth of apostolic pardons, let him be anathema and accursed!
72. But he who guards against the lust and license of the pardon-preachers, let him be blessed!
73. The pope justly thunders against those who, by any art, contrive the injury of the traffic in pardons.
74. But much more does he intend to thunder against those who use the pretext of pardons to contrive the injury of holy love and truth.
75. To think the papal pardons so great that they could absolve a man even if he had committed an impossible sin and violated the Mother of God -- this is madness.
76. We say, on the contrary, that the papal pardons are not able to remove the very least of venial sins, so far as its guilt is concerned.
77. It is said that even St. Peter, if he were now Pope, could not bestow greater graces; this is blasphemy against St. Peter and against the pope.
78. We say, on the contrary, that even the present pope, and any pope at all, has greater graces at his disposal; to wit, the Gospel, powers, gifts of healing, etc., as it is written in I. Corinthians xii.
79. To say that the cross, emblazoned with the papal arms, which is set up [by the preachers of indulgences], is of equal worth with the Cross of Christ, is blasphemy.
80. The bishops, curates and theologians who allow such talk to be spread among the people, will have an account to render.
81. This unbridled preaching of pardons makes it no easy matter, even for learned men, to rescue the reverence due to the pope from slander, or even from the shrewd questionings of the laity.
82. To wit: -- "Why does not the pope empty purgatory, for the sake of holy love and of the dire need of the souls that are there, if he redeems an infinite number of souls for the sake of miserable money with which to build a Church? The former reasons would be most just; the latter is most trivial."
83. Again: -- "Why are mortuary and anniversary masses for the dead continued, and why does he not return or permit the withdrawal of the endowments founded on their behalf, since it is wrong to pray for the redeemed?"
84. Again: -- "What is this new piety of God and the pope, that for money they allow a man who is impious and their enemy to buy out of purgatory the pious soul of a friend of God, and do not rather, because of that pious and beloved soul's own need, free it for pure love's sake?"
85. Again: -- "Why are the penitential canons long since in actual fact and through disuse abrogated and dead, now satisfied by the granting of indulgences, as though they were still alive and in force?"
86. Again: -- "Why does not the pope, whose wealth is to-day greater than the riches of the richest, build just this one church of St. Peter with his own money, rather than with the money of poor believers?"
87. Again: -- "What is it that the pope remits, and what participation does he grant to those who, by perfect contrition, have a right to full remission and participation?"
88. Again: -- "What greater blessing could come to the Church than if the pope were to do a hundred times a day what he now does once, and bestow on every believer these remissions and participations?"
89. "Since the pope, by his pardons, seeks the salvation of souls rather than money, why does he suspend the indulgences and pardons granted heretofore, since these have equal efficacy?"
90. To repress these arguments and scruples of the laity by force alone, and not to resolve them by giving reasons, is to expose the Church and the pope to the ridicule of their enemies, and to make Christians unhappy.
91. If, therefore, pardons were preached according to the spirit and mind of the pope, all these doubts would be readily resolved; nay, they would not exist.
92. Away, then, with all those prophets who say to the people of Christ, "Peace, peace," and there is no peace!
93. Blessed be all those prophets who say to the people of Christ, "Cross, cross," and there is no cross!
94. Christians are to be exhorted that they be diligent in following Christ, their Head, through penalties, deaths, and hell;
95. And thus be confident of entering into heaven rather through many tribulations, than through the assurance of peace.
歷史意義
1519年，馬丁·路德在萊比錫參加神學論戰，否認教宗的權力，說是沒有教宗，教會也能存在。他點燃的宗教改革之火，在德國有了燎原之勢，猶如耶穌所說：“我來，並不是叫地上太平，乃是叫地上動刀兵。”（太10.34）托馬斯·閔採爾領導的農民和城市貧民，也參加進來。他們的要求超出了馬丁·路德宗教範圍內的改革，而逐步發展為德意志農民戰爭。1521年，在教宗授意下，神聖羅馬帝國皇帝卡爾五世要他在沃爾姆斯（Worms）召開的國會上認罪，並撤回這九十五條論綱，他卻說：“除非用《聖經》的文字和明白的理性證明我是錯的，否則我決不放棄自己的觀點，我的良心是被上帝的道束縛的。”由於他的行為支持了當時德意志各邦民族主義對羅馬的反抗，他此後也得到北部各邦諸侯和民眾廣泛的擁護和保護，在薩克森選帝侯的庇護下隱居於黑森-圖林根交界的瓦爾特堡（Wartburg），從而首先把《聖經》從希臘文譯成高地德語印行。其意義在於一般民眾也有機會親身學習，誦讀和解釋《聖經》，而無須藉助教會和教士，這就從內部摧毀了以教宗為首的羅馬教會作為精神權威存在的傳統根基。這在破除羅馬教會對文化壟斷權的同時，也奠定了德國語文的基礎和規範，是文化上的一大貢獻。
羅馬教會所謂“反改革”的諸多措施，也在很大程度上改變了羅馬教會本身。在1550年代特倫多會議上，天主教會（la Chiesa Cattolica）正式成形後，會議才最終正式廢止贖罪券。
