(73)

教皇对那些用图谋破坏赎罪票交易的人加以威胁，乃是适当的。

(74)

但他对那些藉赎罪票为口实 图谋破坏神圣之爱和真理的人，更要加以威胁。

(75)

把教皇的赎罪票看得这么有效，甚至认为它们能赦免一个（假定那不可能的事）玷辱了

圣母的人，这简直是疯狂的看法。

(76)

反之，我们认为教皇的赎罪票，对最小之罪的罪债也不能除去。

(77)

若说，

纵使圣彼得现在是教皇 ，

他也不能赐人更大的恩惠，

这便是诽谤了圣彼得和教皇。

(78)

反之，我们说，现在的教皇或任 何教皇都有更大的恩惠，即福音，德行，和医病的恩赐

等等，如哥林多前书十二章所写的 。

(79)

说那，饰以教皇徽号的十 字架，是与基督的十字架同样有效，这是亵渎。

(80)

那容许这种说法在民间传播的主教，神甫，和神学家，是必得向上帝交帐的。

(81)

这种对赎罪劵的荒谬宣传，使得那些纵有学 问的人，对于大家对教皇的尊敬，也确实感

到困难

;

(82)< /p>

他们要问：教皇若为得钱以建立一个教堂的小理由而救赎无数的灵魂，他何不为神圣的

爱和灵魂的痛苦的大理由而使炼狱空虚呢？

(83)

既然为得赎者祈祷是错误的，

那么为甚么还继续给死 者举行安灵弥撒呢？教皇又为甚么

不退还或准许收回为他们所设立的基金呢？

(84)

他们为得钱的缘故，就让一个不虔敬并 作他们的仇敌的人，把一个作上帝之友的虔敬灵

魂从炼狱里买出来，

却不为纯洁之爱的缘故，

因鉴于那虔敬和可爱的灵魂本身的所受痛苦而

将他赎出来，这是上帝和教皇所定甚么样的虔敬呢？

(85)

惩罚教条既因久不用而失效，人为何还要用钱买赎罪票来免除这种教条所定的 惩罚，彷

佛这种教条还是十足有效呢？

(86)

教皇的财富今日远超过最富有者的财富，他为建筑一个圣彼得堂，为何不用自 己的钱，

而要用贫穷信徒的钱呢？

( 87)

教皇对那些因完全痛悔而有权得全赦的人，有甚么可赦免的呢？

< br>

(88)

如果教皇把现在每天只作一次的作一百次，即 把这些赦免和特赦颁给每个信徒，那么教

会所得的福岂有比这更大的呢？

(89)

如果教皇现在颁发赎罪票，是为拯救灵魂， 而不是为得钱，那么以前所颁发的赎罪票既

是同样有效，他为甚么把它们搁置呢？

(90)

对平信徒的这些论点和疑问仅用教 皇权来压服，而不用理智来解答，乃是使教会和教皇

受敌人耻笑，并使基督徒不愉快。< /p>

(91)

所以赎罪票若是按照教皇的意 旨和精神宣讲的，那么这一切疑问便都要迎刃而解，而且

根本就不会发生。

(92)

因此那些向基督徒说：

< br>『平安，平安』

，实则没有平安的先知滚开去罢！

(93)

那些向基督徒说：

『十字架，十字 架』

，而自己不背十字架的先知，永别了！

< br>(94)

基督徒应当听劝，努力跟从他们的头基督，经历痛苦，死亡，和地狱。< /p>

(95)

所以他们进入天堂，要靠经历 许多艰难，而不靠人平安的保证。

英文：

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