Chapter 9
The 95 theses of Martin
Luther of 1517 apply today for the same reasons they did then, concerning the
charity versus tithing issue
The last
six chapters above have mostly to do with the issue of tithing. I am assuming
that most people would not associate the 95 theses of Martin Luther with the
general subject of tithing, but my goal here is to point out how much Martin
Luther's 95 theses and the above six chapters are speaking to the same issues,
and therefore the 95 theses document is a relevant addition to this book which
is largely about tithing.
As I read
the 95 theses, Martin Luther is pointing out in some detail why the concept of
tithing, the collection of vast amounts of money from church members using some
kind of spiritual or temporal coercion to support a huge church bureaucracy and
to build extravagant structures, is inconsistent with the first duty of the
church which is to care for the poor and provide charitable aid as necessary.
Basically, Christian charity and tithing are mutually exclusive. Resources are
typically very limited, and charity should get clear preference.
I also
believe there is at least a general historical link between the work of Martin
Luther and the work of John Selden and Anthony Pearson in the chapters above.
Martin Luther published his 95 theses in 1517 and inadvertently helped begin
the Protestant Reformation. In 1532, Henry VIII started his breakaway from the
Catholic Church. John Selden published in 1618 his extensive work on
documenting and criticizing the history of tithing, roughly 100 years after the
95 theses of Martin Luther. We could say that John Selden was further
protesting the holdover principle of tithing from the Catholic Church. The work
on tithing of Anthony Pearson in 1657 was another push in that direction. (The
official collection of tithing by the Catholic Church might be counted from
either 800 years after Christ, under the rule of Charlemagne, or 1215 A.D. at
the direction of the Council of Lateran in Rome.
Unofficially, the collection of tithing started about 300 AD.) https://en.wikipedia.org/wiki/Fourth_Council_of_the_Lateran
It is worth
the time to carefully read and analyze each one of the 95 theses and consider
their interactions, but I will present a few here to get things started. Most
of the 95 theses are focused on the issue of indulgences by which people pay
the church to have various sins forgiven for the living and the dead.
Perhaps
among the most graphic and entertaining are numbers 27 and 28:
27. They preach only human doctrines who say
that as soon as the money clinks into the money chest, the soul flies out of purgatory.
28. It is certain that when money clinks in the
money chest, greed and avarice can be increased; but when the church
intercedes, the result is in the hands of God alone.
It should not be too difficult to relate indulgences
in 1517 to tithing payments in 2019. Both involve paying large amounts of money
to receive salvation and ordinances which should all be free. The tithing
system today is slightly more administratively complex and indirect (involving
a little sleight of hand), but it is based on the same principle and reaches
exactly the same result as the indulgences paid for under Pope Leo X. In both cases, the church is holding both the
living and the dead hostage to church action, which action is not the legitimate
activity of the church in the first place.
Here are a
few more of the theses with some comments.
32. Those who believe
that they can be certain of their salvation because they have indulgence
letters will be eternally damned, together with their teachers.
...
41. Papal indulgences
must be preached with caution, lest people erroneously think that they are
preferable to other good works of love.
42. Christians are to be
taught that the pope does not intend that the buying of indulgences should in
any way be compared with works of mercy.
43. Christians are to be
taught that he who gives to the poor or lends to the needy does a better deed
than he who buys indulgences.
44. Because love grows
by works of love, man thereby becomes better. Man does not, however, become
better by means of indulgences but is merely freed from penalties.
45. Christians are to be
taught that he who sees a needy man and passes him by, yet gives his money for
indulgences, does not buy papal indulgences but God's wrath.
46. Christians are to be
taught that, unless they have more than they need, they must reserve enough for
their family needs and by no means squander it on indulgences.
47. Christians are to be
taught that they buying of indulgences is a matter of free choice, not commanded.
Comments: I
believe having a temple recommend today and having an indulgence letter at the
time of Martin Luther are very much the same. (See thesis 32.), The way one
learns to be a real Christian, and proves one is a real Christian, is by being
an actual vigorous Good Samaritan, not by merely reading about other
charity-minded people or getting a "purity" certificate from a church
administrator at the cost of thousands of dollars. (See thesis 44.)
In my view, the above listed theses bring to
mind the uncertain LDS doctrine of the "second endowment" by which
supposedly one can be assured during this life of exaltation after death. One
might suspect that all these "final judgment" matters will be settled
by someone who has all the facts and all the wisdom -- Christ himself -- rather
than by any mortal church official, not possessing the required knowledge and
wisdom. I consider it bad doctrine that current church officials offer the
so-called "second endowment" to selected members of the church,
apparently mostly limited to stake presidents and above in the hierarchy (which
practice also seems to point to a conscious intention by church leaders to
create a multiclass system within the church for political and financial
reasons).
Luther's mention of freedom here (see thesis 47)
seems to be significant and demonstrates that he agrees that religion should
not involve ANY forced contributions of any kind, perhaps especially including
tithing.
50. Christians are to
be taught that if the pope knew the exactions of the indulgence preachers, he
would rather that the basilica of St. Peter were burned to ashes than built up
with the skin, flesh, and bones of his sheep.
Comments: Luther here greatly gives the benefit
of the doubt to the Pope. I assume that in reality, although the Pope should
indeed greatly prefer seeing the poor being properly taken care of than to
construct a grand basilica, I assume that he is part of the problem and is the
source of the indulgence doctrine and the resulting neglect of the poor.
I hear that up to 1.5 million people have
resigned from the LDS church since 1995 because of various disagreements they
have with the church and its teachings and actions. Perhaps we can say that
they are a new wave of the Protestants following the path of Martin Luther away
from a church which has been corrupted in much the same way that the Catholic
Church had been corrupted in the time of Martin Luther.
In the time of Martin Luther, the Catholic
Church made no efforts to change its ways and readopt the ways of the original church
of Christ. That may be the outcome in our presence situation, but we should at
least hope that the church can be placed back on the right track.
The unrepentant Catholic Church, after
attempting to use warfare to bring those protesting members back under their
control, eventually tried a new technique of building more attractive churches
to draw dissenting members back in. That architectural ploy is also a major
technique in today's LDS church, again at the direct expense of much more
valuable and charitable works. https://quizlet.com/23773065/the-reformation-flash-cards/
On the issues of charity and tithing and
obsession with architecture, history has repeated itself, presumably for the
reason that history always repeats itself because the motivations and
inclinations of humans are always the same. Given enough time, they reach the
same destinations. The tragedies may be just as bad in each case, but the later
repetitions are also more farcical, since they should have knowledge of what
went before.
The 95 Theses (1517)
Out of love for the
truth and from desire to elucidate it, the Reverend Father Martin Luther,
Master of
Arts and Sacred
Theology, and ordinary lecturer therein at Wittenberg, intends to defend the
following statements and
to dispute on them in that place. Therefore he asks that those who cannot be
present and dispute with
him orally shall do so in their absence by letter. In the name of our Lord
Jesus Christ, Amen.
1. When our Lord and
Master Jesus Christ said, ``Repent'' (Mt 4:17), he willed the entire life of
believers to be one of repentance.
2. This word cannot be
understood as referring to the sacrament of penance, that is, confession and
satisfaction, as administered by the clergy.
3. Yet it does not mean
solely inner repentance; such inner repentance is worthless unless it produces
various outward mortification of the flesh.
4. The penalty of sin
remains as long as the hatred of self (that is, true inner repentance), namely
till our entrance into the kingdom of heaven.
5. The pope neither
desires nor is able to remit any penalties except those imposed by his own
authority or that of the canons.
6. The pope cannot remit
any guilt, except by declaring and showing that it has been remitted by God;
or, to be sure, by remitting guilt in cases reserved to his judgment. If his
right to grant remission in these
cases were disregarded,
the guilt would certainly remain unforgiven.
7. God remits guilt to
no one unless at the same time he humbles him in all things and makes him submissive
to the vicar, the priest.
8. The penitential
canons are imposed only on the living, and, according to the canons themselves,
nothing should be imposed on the dying.
9. Therefore the Holy
Spirit through the pope is kind to us insofar as the pope in his decrees always
makes exception of the article of death and of necessity.
10. Those priests act
ignorantly and wickedly who, in the case of the dying, reserve canonical
penalties for purgatory.
11. Those tares of
changing the canonical penalty to the penalty of purgatory were evidently sown
while the bishops slept (Mt 13:25).
12. In former times
canonical penalties were imposed, not after, but before absolution, as tests of
true contrition.
13. The dying are freed
by death from all penalties, are already dead as far as the canon laws are
concerned, and have a right to be released from them.
14. Imperfect piety or
love on the part of the dying person necessarily brings with it great fear; and
the smaller the love, the greater the fear.
15. This fear or horror
is sufficient in itself, 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 the same as despair, fear, and assurance of salvation.
17. It seems as though
for the souls in purgatory fear should necessarily decrease and love increase.
18. Furthermore, it does
not seem proved, either by reason or by Scripture, that souls in purgatory are
outside the state of merit, that is, unable to grow in love.
19. Nor does it seem
proved that souls in purgatory, at least not all of them, are certain and
assured of their own salvation, even if we ourselves may be entirely certain of
it.
20. Therefore the pope,
when he uses the words ``plenary remission of all penalties,'' does not
actually mean ``all penalties,'' but only those imposed by himself.
21. Thus those
indulgence preachers are in error who say that a man is absolved from every
penalty and saved by papal indulgences.
22. As a matter of fact,
the pope remits to souls in purgatory no penalty which, according to canon law,
they should have paid in this life.
23. If remission of all
penalties whatsoever could be granted to anyone at all, certainly it would be
granted only to the most perfect, that is, to very few.
24. For this reason most
people are necessarily deceived by that indiscriminate and high-sounding
promise of release from penalty.
25. That power which the
pope has in general over purgatory corresponds to the power which any bishop or
curate has in a particular way in his own diocese and parish.
26. The pope does very
well when he grants remission to souls in purgatory, not by the power of the
keys, which he does not have, but by way of intercession for them.
27. They preach only human
doctrines who say that as soon as the money clinks into the money chest, the
soul flies out of purgatory.
28. It is certain that
when money clinks in the money chest, greed and avarice can be increased; but
when the church intercedes, the result is in the hands of God alone.
29. Who knows whether
all souls in purgatory wish to be redeemed, since we have exceptions in St.
Severinus and St. Paschal, as related in a legend.
30. No one is sure of
the integrity of his own contrition, much less of having received plenary
remission.
31. The man who actually
buys indulgences is as rare as he who is really penitent; indeed, he is
exceedingly rare.
32.
Those who believe that they can be certain of their salvation because they have
indulgence letters will be eternally damned, together with their teachers.
33. Men must especially
be on 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 the graces of
indulgences are concerned only with the penalties of sacramental satisfaction
established by man.
35. They who teach that
contrition is not necessary on the part of those who intend to buy souls out of
purgatory or to buy confessional privileges preach unchristian doctrine.
36. Any truly repentant
Christian has a right to full remission of penalty and guilt, even without
indulgence letters.
37. Any true Christian,
whether living or dead, participates in all the blessings of Christ and the
church; and this is granted him by God, even without indulgence letters.
38. Nevertheless, papal
remission and blessing are by no means to be disregarded, for they are, as I
have said (Thesis 6), the proclamation of the divine remission.
39. It is very
difficult, even for the most learned theologians, at one and the same time to
commend to the people the bounty of indulgences and the need of true
contrition.
40. A Christian who is
truly contrite seeks and loves to pay penalties for his sins; the bounty of
indulgences, however, relaxes penalties and causes men to hate them -- at least
it furnishes occasion for hating them.
41. Papal indulgences
must be preached with caution, lest people erroneously think that they are
preferable to other good works of love.
42. Christians are to be
taught that the pope does not intend that the buying of indulgences should in
any way be compared with works of mercy.
43. Christians are to be
taught that he who gives to the poor or lends to the needy does a better deed
than he who buys indulgences.
44. Because love grows
by works of love, man thereby becomes better. Man does not, however, become
better by means of indulgences but is merely freed from penalties.
45. Christians are to be
taught that he who sees a needy man and passes him by, yet gives his money for
indulgences, does not buy papal indulgences but God's wrath.
46. Christians are to be
taught that, unless they have more than they need, they must reserve enough for
their family needs and by no means squander it on indulgences.
47. Christians are to be
taught that they buying of indulgences is a matter of free choice, not
commanded.
48. Christians are to be
taught that the pope, in granting indulgences, needs and thus desires their
devout prayer more than their money.
49. Christians are to be
taught that papal indulgences are useful only if they do not put their trust in
them, but very harmful if they lose their fear of God because of them.
50.
Christians are to be taught that if the pope knew the exactions of the
indulgence preachers, he would rather that the basilica of St. Peter were
burned to ashes than built up with the skin, flesh, and bones of his sheep.
51. Christians are to be
taught that the pope would and should wish to give of his own money, even
though he had to sell the basilica of St. Peter, to many of those from whom
certain hawkers of indulgences cajole money.
52. It is vain to trust
in salvation by indulgence letters, even though the indulgence commissary, or
even the pope, were to offer his soul as security.
53. They are the enemies
of Christ and the pope who forbid altogether the preaching of the Word of God
in some churches in order that indulgences may be preached in others.
54. Injury is done to
the Word of God when, in the same sermon, an equal or larger amount of time is
devoted to indulgences than to the Word.
55. It is certainly the
pope's sentiment that if indulgences, which are a very insignificant thing, are
celebrated with one bell, one procession, and one ceremony, then the gospel,
which is the very greatest thing, should be preached with a hundred bells, a
hundred processions, a hundred ceremonies.
56. The true treasures
of the church, out of which the pope distributes indulgences, are not
sufficiently discussed or known among the people of Christ.
57. That indulgences are
not temporal treasures is certainly clear, for many indulgence sellers do not
distribute them freely but only gather them.
58. Nor are they the
merits of Christ and the saints, for, even without the pope, the latter always
work grace for the inner man, and the cross, death, and hell for the outer man.
59. St. Lawrence said
that the poor of the church were the treasures of the church, but he spoke
according to the usage of the word in his own time.
60. Without want of
consideration we say that the keys of the church, given by the merits of
Christ, are that treasure.
61. For it is clear that
the pope's power is of itself sufficient for the remission of penalties and
cases reserved by himself.
62. The true treasure of
the church is the most holy gospel of the glory and grace of God.
63. But this treasure is
naturally most odious, for it makes the first to be last (Mt. 20:16).
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 one formerly fished for men of
wealth.
66. The treasures of
indulgences are nets with which one now fishes for the wealth of men.
67. The indulgences
which the demagogues acclaim as the greatest graces are actually understood to
be such only insofar as they promote gain.
68. They are
nevertheless in truth the most insignificant graces when compared with the
grace of God and the piety of the cross.
69. Bishops and curates
are bound to admit the commissaries of papal indulgences with all reverence.
70. But they are much
more bound to strain their eyes and ears lest these men preach their own dreams
instead of what the pope has commissioned.
71. Let him who speaks
against the truth concerning papal indulgences be anathema and accursed.
72. But let him who
guards against the lust and license of the indulgence preachers be blessed.
73. Just as the pope
justly thunders against those who by any means whatever contrive harm to the
sale of indulgences.
74. Much more does he
intend to thunder against those who use indulgences as a pretext to contrive
harm to holy love and truth.
75. To consider papal
indulgences so great that they could absolve a man even if he had done the
impossible and had violated the mother of God is madness.
76. We say on the contrary
that papal indulgences cannot remove the very least of venial sins as far as
guilt is concerned.
77. To say that even St.
Peter if he were now pope, could not grant greater graces is blasphemy against
St. Peter and the pope.
78. We say on the
contrary that even the present pope, or any pope whatsoever, has greater graces
at his disposal, that is, the gospel, spiritual powers, gifts of healing, etc.,
as it is written. (1 Co 12[:28])
79. To say that the
cross emblazoned with the papal coat of arms, and set up by the indulgence
preachers is equal in worth to the cross of Christ is blasphemy.
80. The bishops,
curates, and theologians who permit such talk to be spread among the people
will have to answer for this.
81. This unbridled
preaching of indulgences makes it difficult even for learned men to rescue the
reverence which is due the pope from slander or from the shrewd questions of
the laity.
82. Such as: ``Why does
not the pope empty purgatory for the sake of holy love and 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 reason would be most just; the latter is most trivial.
83. Again, ``Why are
funeral and anniversary masses for the dead continued and why does he not
return or permit the withdrawal of the endowments founded for them, since it is
wrong to pray for the
redeemed?''
84. Again, ``What is
this new piety of God and the pope that for a consideration of money they
permit 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 the need of that pious
and beloved soul, free it for pure love's sake?''
85. Again, ``Why are the
penitential canons, long since abrogated and dead in actual fact and through
disuse, 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 today greater than the wealth of the richest
Crassus, build this one basilica of St. Peter with his own money rather than
with the money of poor believers?''
87. Again, ``What does
the pope remit or grant to those who by perfect contrition already have a right
to full remission and blessings?''
88. Again, ``What
greater blessing could come to the church than if the pope were to bestow these
remissions and blessings on every believer a hundred times a day, as he now
does but once?''
89. ``Since the pope
seeks the salvation of souls rather than money by his indulgences, why does he
suspend the indulgences and pardons previously granted when they have equal
efficacy?''
90. To repress these
very sharp arguments of the laity by force alone, and not to resolve them by
giving reasons, is to expose the church and the pope to the ridicule of their
enemies and to make Christians unhappy.
91. If, therefore,
indulgences were preached according to the spirit and intention of the pope,
all these doubts would be readily resolved. Indeed, 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! (Jer 6:14)
93. Blessed be all those
prophets who say to the people of Christ, ``Cross, cross,'' and there is no
cross!
94. Christians should be
exhorted to be diligent in following Christ, their Head, through penalties,
death and hell.
95. And thus be
confident of entering into heaven through many tribulations rather than through
the false security of peace (Acts 14:22).
Baroque architecture was an integral part of
the Catholic counterreformation efforts to win back the lost protestants with
more lavish structures. The LDS church seems to have the same strategy today
for very similar reasons. Two versions of a short article on "Baroque
architecture" should give us some of this valuable background.
Baroque architecture (current article)
Baroque
architecture is a highly decorative and theatrical style which appeared in
Italy in the early 17th century and gradually spread across Europe. It was
originally introduced by the Catholic Church, particularly by the Jesuits, as a
means to combat the Reformation and the Protestant church with a new
architecture that inspired surprise and awe. It reached its peak in the High
Baroque (1625–1675), when it was used in churches and palaces in Italy, Spain,
Portugal and France, and Austria. In the Late Baroque period (1675–1750), it
reached as far as Russia and the Spanish and Portuguese colonies in Latin
America, Beginning in about 1730, an even more elaborately decorative variant
called Rococo appeared and flourished in Central Europe.
Baroque architects took the basic elements of
Renaissance architecture, including domes and colonnades, and made them higher,
grander, more decorated, and more dramatic. The interior effects were often
achieved with the use of Quadratura, or trompe-l'oeil painting combined with
sculpture; The eye is drawn upward, giving the illusion that one is looking
into the heavens. Clusters of sculpted angels and painted figures crowd the
ceiling. Light was also used for dramatic effect; it streamed down from
cupolas, and was reflected from an abundance of gilding. Twisted columns were
also often used, to give an illusion of upwards motion, and cartouches and
other decorative elements occupied every available space. In Baroque palaces,
grand stairways became a central element.
Baroque Architecture
(article from past years)
Baroque architecture is the building style of
the Baroque era, begun in late
16th-century Italy, that took the Roman vocabulary of Renaissance architecture and used it in a new
rhetorical and theatrical fashion, often to express the triumph of the Catholic Church. It was characterized by
new explorations of form, light and shadow, and dramatic intensity. Common
features of Baroque architecture included gigantism of proportions; a large
open central space where everyone could see the altar; twisting columns,
theatrical effects, including light coming from a cupola above; dramatic
interior effects created with bronze and gilding; clusters of sculpted angels
and other figures high overhead; and an extensive use of trompe-l'oeil, also called
"quadratura," with painted architectural details and figures on the
walls and ceiling, to increase the dramatic and theatrical effect.[1]
Whereas the Renaissance drew on the wealth and power
of the Italian courts and was a blend of secular and religious forces, the
Baroque was, initially at least, directly linked to the Counter-Reformation, a
movement within the Catholic Church to reform itself in response to the Protestant Reformation.[2] Baroque architecture and
its embellishments were on the one hand more accessible to the emotions and on
the other hand, a visible statement of the wealth and power of the Catholic
Church. The new style manifested itself in particular in the context of the new
religious orders, like the Theatines and the Jesuits who aimed to improve
popular piety.
Lutheran
Baroque art,
such as the example of Dresden Frauenkirche (1726-1743), developed
as a confessional marker of identity, in response to the Great Iconoclasm of Calvinists.[3][4]
The architecture of the High Roman Baroque can be assigned
to the papal reigns of Urban
VIII,
Innocent X and Alexander VII, spanning from 1623 to
1667. The three principal architects of this period were the sculptor Gianlorenzo Bernini, Francesco Borromini and the painter Pietro da Cortona and each evolved his own
distinctively individual architectural expression.
https://en.wikipedia.org/wiki/Baroque_architecture
Below are a few examples of Baroque
architecture, first in a compact collection, and then with two shown in greater
detail:
Church of Saint Ignatius of Loyola, Rome,
Lazio, Italy. The three frescoes around the high altar are the 17th Century
works of the Jesuit Andrea Pozzo. They show Saint Ignatius Loyola during his
vision at La Storta, sending Saint Francis Xavier to the Indies, and greeting
Saint Francesco Borgia.
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