souls [in purgatory], not by the power of the keys (which he does not possess),[1] but by way of intercession.
27. They preach man[2] who say that so soon as the penny jingles into the money-box, the soul flies out [of purgatory].[3]
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. Severus and Paschal.[4]
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.[5]
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.[6]
35. They preach no Christian doctrine who teach that
- ↑ This is not a denial of the power of the keys, i. e., the power to forgive and to retain sin, but merely of the assertion that the power of the keys extends to purgatory.
- ↑ i. e., Merely human doctrine.
- ↑ An alleged statement of the indulgence-vendors. See Letter to Mainz and Introduction.
- ↑ Luther refers again to this story in the Resolutions (Weimar Ed., I, p. 586). The story is that these saints preferred to remain longer in purgatory that they might have greater glory in heaven. Luther adds, "Whoever will, may believe in these stories; it is no concern of mine."
- ↑ Luther uses the terms "pardon" and "indulgence" interchangeably.
- ↑ For meaning of the term "satisfaction," see Introduction, p. 19 f.
