Workbook Documents	Age of the Reformations
	Martin Luther: Ninety-Five Theses, Lucas Cranach: Christ and Antichrist, Reformation Woodcut, John Calvin: On the Christian Life, St Teresa of Avila: My Life, Bernini: Ecstasy of St Teresa

Martin Luther: Ninety-Five Theses (1517)

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 case reserved to his judgment. If his right to grant remission in these cases were disregarded, the guilt would certainly remain unforgiven.

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.

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.

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.

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.

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.

62. The true treasure of the church is the most holy gospel of the glory and

grace of God.

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.

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. . . .

Questions:

Fact: What is Luther talking about?

Interpretation: Why did Luther post these on the Wittenberg church door?

Analysis: How might this document be used to support a theme?

Lucas Cranach: Christ and Antichrist (c. 1522)

Questions:

Fact: What is shown in these pictures?

Interpretation: What viewpoint is being presented?

Analysis: What might these images relate to other subjects we've studied?

Reformation Woodcut (artist unknown)

Click on image for better view:

Questions:

Fact: What is being shown in this woodcut?

Interpretation: How can the scene be interpreted?

Analysis: What might this woodcut have in common with other issues we've studied?

John Calvin: On the Christian Life (c. 1559)

The Scripture system of which we speak aims chiefly at two objects. The former is, that the love of righteousness, to which we are by no means naturally inclined, may be instilled and implanted into our minds. The latter is, (see chap. ii.,) to prescribe a rule which will prevent us while in the pursuit of righteousness from going astray. It has numerous admirable methods of recommending righteousness. Many have been already pointed out in different parts of this work; but we shall here also briefly advert to some of them. With what better foundation can it begin than by reminding us that we must be holy, because "God is holy?" (Lev. xix. 1; 1 Pet. i. 16.) For when we were scattered abroad like lost sheep, wandering through the labyrinth of this world, he brought us back again to his own fold. When mention is made of our union with God, let us remember that holiness must be the bond; not that by the merit of holiness we come into communion with him, (we ought rather first to cleave to him, in order that, pervaded with his holiness, we may follow whither he calls,) but because it greatly concerns his glory not to have any fellowship with wickedness and impurity. Wherefore he tells us that this is the end of our calling, the end to which we ought ever to have respect, if we would answer the call of God. For to what end were we rescued from the iniquity and pollution of the world into which we were plunged, if we allow ourselves, during our whole lives, to wallow in them? Besides, we are at the same time admonished, that if we would be regarded as the Lord's people, we must inhabit the holy city Jerusalem, (Isaiah rev. 8, et alibi;) which, as he hath consecrated it to himself, it were impious for its inhabitants to profane by impurity. Hence the expressions, "Who shall abide in thy tabernacle? who shall dwell in thy holy hill? He that walketh uprightly, and worketh righteousness," (Ps. xv. 1, 2; xxiv. 3, 4;) for the sanctuary in which he dwells certainly ought not to be like an unclean stall.

The better to arouse us, it exhibits God the Father, who, as he hath reconciled us to himself in his Anointed, has impressed his image upon us, to which he would have us to be conformed, (Rom. v. 4.) Come, then, and let them show me a more excellent system among philosophers, who think that they only have a moral philosophy duly and orderly arranged. They, when they would give excellent exhortations to virtue, can only tell us to live agreeably to nature. Scripture derives its exhortations from the true source,when it not only enjoins us to regulate our lives with a view to God its author to whom it belongs; but after showing us that we have degenerated from our true origin, viz., the law of our Creator, adds, that Christ, through whom we have returned to favour with God, is set before us as a model, the image of which our lives should express. What do you require more effectual than this? Nay, what do you require beyond this? If the Lord adopts us for his sons on the condition that our life be a representation of Christ, the bond of our adoption,--then, unless we dedicate and devote ourselves to righteousness, we not only, with the utmost perfidy, revolt from our Creator, but also abjure the Saviour himself. Then, from an enumeration of all the blessings of God, and each part of our salvation, it finds materials for exhortation. Ever since God exhibited himself to us as a Father, we must be convicted of extreme ingratitude if we do not in turn exhibit ourselves as his sons. Ever since Christ purified us by the laver of his blood, and communicated this purification by baptism, it would ill become us to be defiled with new pollution. Ever since he ingrafted us into his body, we, who are his members, should anxiously beware of contracting any stain or taint. Ever since he who is our head ascended to heaven, it is befitting in us to withdraw our affections from the earth, and with our whole soul aspire to heaven. Ever since the Holy Spirit dedicated us as temples to the Lord, we should make it our endeavour to show forth the glory of God, and guard against being profaned by the defilement of sin. Ever since our soul and body were destined to heavenly incorruptibility and an unfading crown, we should earnestly strive to keep them pure and uncorrupted against the day of the Lord. These, I say, are the surest foundations of a well-regulated life, and you will search in vain for any thing resembling them among philosophers, who, in their commendation of virtue, never rise higher than the natural dignity of man.

Questions:

Fact and Interpretation: How does Calvin relate religion to how one lives ones life?

Analysis: How might this document be used differently from Luther's to support a theme?

St Teresa of Avila: My Life (1611)

and Bernini: Ecstasy of St Teresa (1647-52)

Click on image for much better view:

cherubim: they do not tell me their names but I am well aware that there is a great difference between certain angels and others, and between these and others still, of a kind that I could not possibly explain. In his hands I saw a long golden spear and at the end of the iron tip I seemed to see a point of fire. With this he seemed to pierce my heart several times so that it penetrated to my entrails. When he drew it out, I thought he was drawing them out with it and he left me completely afire with a great love for God. The pain was so sharp that it made me utter several moans; and so excessive was the sweetness caused me by this intense pain that one can never wish to lose it, nor will one's soul be content with anything less than God. It is not bodily pain, but spiritual, though the body has a share in it -- indeed, a great share. So sweet are the colloquies of love which pass between the soul and God that if anyone thinks I am lying I beseech God, in His goodness, to give him the same experience. 

Questions:

Facts: What are the earthly or temporal aspects of Teresa's experience?

Interpretation: What do the document and the sculpture tell us about the purposes of the Catholic Reformation?

Analysis: What do these document have in common with others we have read?

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