Martin Luther

Martin Luther dreamed up his own religion out of thin air to suit himself, as Christianity was too hard for him to abide, so he made up his own religion which he, himself, said that God would save him no matter how much he sinned because he had made up his mind. I would say that the primary practice that he critized the Church for was its absolute stance to support Our Blessed Lord, Jesus Christ's, teaching calling men to repent and lead a moral life. To try and bolster his position, he threw books out of the Old Testament and tried to throw books out of the New Testament as well. In other words, he couldn't abide the Church's teaching, so he based his version of Christianity on the Bible alone, then adjusted the Bible to agree with himself:

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In one incident he translated Romans 8:28 as "We hold that man is justified without works of the law by faith alone." His answer to Emser's exposition of his perversion of the text was: "If your P*pist annoys you with the word [alone], tell him straightway: Dr. Martin Luther will have it so: P*pist and ass are one and the same thing. Whoever will not have my translation, let him give it the go-by: the devil's thanks to him who censures it without my will and knowledge. Luther will have it so, and he is a doctor above all the doctors in Popedom." (Amic. Discussion, 1, 127). {Please note that the WikiAnswers computer will not allow me to quote Martin Luther's word for Catholics, so I have replaced it with P*pist you have to supply the "a" yourself.}

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Other reformers at that time did not agree with him on the New Testament and they put those books back in their Bible. The Council of Trent reaffirmed the Church's constant teaching on the Bible and the books it contains.

his main idea was to make sure people blacks are the same{equal} to whites

Brooker T. Washington High School is where he attended.

DISPUTATION OF DOCTOR MARTIN LUTHER

ON THE POWER AND EFFICACY OF

INDULGENCES

OCTOBER 31, 1517

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. 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. See the links below

Martin Luther translated the Bible from Latin into the German language and for the first time common people are able to read what it says in the Bible. In 1957, King joined with other African-American religious leaders to find the Southern Christian Leadership Conference; a year later, he published his first book, Stride Toward Freedom: The Montgomery Story. That December he was named Time magazine's Man of the Year, and a year later collected the Nobel Peace Prize. In regards to him passing on his widow wife , Coretta Scott King, established the Martin Luther King, Jr. Center for Nonviolent Social Change, and in 1986 his birthday was declared a federal holiday. The bill established the Martin Luther King, Jr. Federal Holiday Commission to oversee observance of the holiday.

Martin Luther's beliefs conflicted with church doctrine and practices in a number of ways.

Luther struggled with the Roman Catholic church's Biblical teaching that good works were necessary along with faith. Through his interpretation and rewriting of the Scriptures, he decided that salvation is a gift of God's grace, received by faith alone and by trust in Christ's death on the cross as the only means to that salvation, in complete contradiction to the Bible's teaching and the Church's teaching for the previous 1,500 years.

It was this that led him to openly question the teachings of the Roman Catholic church, in particular, the nature of penance, the authority of the pope and the usefulness of indulgences. The Reformation of the church began on 31 October 1517, with Luther's act of posting his Ninety-Five Theses on the door of the Castle Church in Wittenberg, Germany. The document contained an attack on papal abuses and the sale of indulgences by church officials.

Controversy raged over the posting of the 95 Theses. Luther was excommunicated several years later from the Catholic church for his attacks on the wealth and corruption of the papacy, and his belief that salvation would be granted on the basis of faith alone rather than by faith and works as specified in the Bible.

His translation of the Bible into German occurred many years later, while he was hiding from the church authorities at Wartburg, the castle of Elector Frederick III of Saxony. There were previously many different translations of the Scriptures in German, Luther's translation was more a rewriting with Luther's interpretation of the verses. He also added words to change the meaning in some passages.

• Dr. Martin Luther King Jr. and Malcolm X are two people on different ends of the scales, with totally different up-bringings.
• King was brought up by a rich black family,with a good education, and a good chance at life. He was a black aristocrat, and a wealthy man.
• Malcolm X was brought up in the 'ghetto', and had to learn to defend himself against racist white children. He was deprived of his father, who was found dead, murdered by a white mob. His mother became mentally ill so he was sent to a foster home.
• Martin Luther King Jr. was an activist during the Civil Rights Movement, who based his ideology on equality for both black people and white people. King wanted integration in society, and worked alongside such Civil Rights groups as the SCLC and CORE
• Malcolm X was an Islamic Civil Rights activist, who became popular in the mid to late 1960's as a member of Nation of Islam. He and the Nation advocated self-defense and the total economic and political independence of Black America. This was in contrast to King's idea of inter-dependence. But in April 1964 he left the Nation of Islam and made a trip to mecca. Malcolm X said the trip allowed him to see Muslims of different races interacting as equals. He came to believe that Islam could be the means by which racial problems could be overcome.
• At times those in power were eager to deal with King for fear of having to contend with Malcolm and the forces he represented. However, though initially favored by those in power, things changed once King opposed the War in Vietnam.

Theses 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.

Luther was implying that this was how the indulgence preachers tried to sell the idea that buying an indulgence will get you out of purgatory.

Martin Luther took steps to show the Catholic Church the error of their ways. He nailed a letter on the door however, he did not renounce his position as "priest". He died a Catholic priest in spite of his convictions.

Martin Luther disgreed with the Roman Catholic Church's sale of indulgences. Indulgences were prescribed prayers or acts of virtue that could be applied to the souls in Purgatory, a place of cleansing flames to absolve them of sins they had confessed during their life time but for which they had not yet done penance. If the indulgences were performed in good faith, the departed person's time in purgatory could be shortened. The Church in Luther's era had become quite corrupt. They appointed "pardoners" who travelled around offering indulgences approved by the Pope in Rome. Unfortunately, the pardoners who became equally corrupt saw an opportunity to make money out of this scheme. The indulgences were intended to be given to people for free and were supposed to be applied to the souls in purgatory. However, the pardoners began selling the indulgences to be applied to the living person or the departed. Quite often the pardoners carried false relics to show to the people. If you have the opportunity read Geoffrey Chaucer's "Canterbury Tales". Read the Pardoner's tale because he is a prime example of the corruption. For example he carried some pig's bones which he claimed were Christ's bones and an old pillow case which he claimed was the Virgin Mary's veil.

A web bio on Zwingli explains: "At ... the Marburg Colloquy, Luther and Zwingli clashed over the Lord's Supper; Zwingli denied any real connection between the bread and wine and the body and blood of Christ. He believed that at the celebration of the Supper, which recalls to worshipers the words and deeds of the Lord, Christ is with them by the power of the Holy Spirit. According to Zwingli, the bread and wine recall the Last Supper, but no metaphysical change takes place in them."

yes

Because people could see that he told the truth about the church and church practices(eg indulgences). Salvation is by faith it is not something that cane be bought - which was what was happening at that time.

He was a teacher in a place where Monks studied and his ideas about the Church were converted during that stay, he preached what he knew

Because he knew the catholic church were wrong and people were 'buying' themselves into heaven so he translated the bible and wrote the 95 theses from the bible so people could see for themselves they were doing a wrong thing.

Martin Luther created the Protestant Reformation to change the ways of the Holy Roman Catholic Church. Henry the VIII, who was a Catholic at the time, fell in love with a Protestant woman name Anne Boleyn. The Catholic Church did not grant Henry VIII his divorce with Catherine of Aragon, leading Anne Boleyn to convince her love that a new religious order will allow their marriage to be legit. Thus, Henry VIII created the Anglican Church, having the same aim as Luther: the Church needed to be reformed.

The sacrament of communion

Yes, he changed the world by showing everyone that we're all the same, and it doesn't matter if we have different color skin. His; "I Have a Dream" speech changed almost everyone's thoughts about eachother.

6

AFter he nailed them to the Catholic church door, the church eventually read them and changed their ways.

making peace and going to big places !! good luck x