The indulgences offered by Popes Julius II and Leo X for the construction of St. Peter's Church in Rome give rise to the Reformation.
A. The indulgences granted under Pope Julius II.
45 Cardinal Pallavicini's historical account of how the construction of St. Peter's Church and the continuation of the same, since there was no money, caused Julium II to issue this indulgence, reporting at the same time who were the general commissioners.
From Ualtavicini llistor. eoueil. Drikteat., lid. I, PSA- 4.
Julius II, who was completely exhausted by the very costly war waged to recapture the lost cities, and by the necessary repair of the seaports for the sake of the Turks, fell upon a mild and willing contribution of the faithful, by which they were to promote the construction of St. Peter's Church, which had already begun. He initially granted an indulgence of one year, but later extended the time according to his liking, and in order to obtain several indulgences and freedoms, he included the respect and reverence for the church buildings that he would choose.
Hieronymus Torniellus, Vicarius citra montes, Ordinis Minorum, was appointed by the pope as plenipotentiary in twenty-five provinces, where he held the position of Vicarii; and since he died in 1508, he was succeeded by Franciscus Zenus on Jan. 2, 1510; and since the latter also died on July 23, 1512, this office was entrusted to Timotheus Lucensis and Alphonsus Matritensis, after several others, by this same mendicant order. July 1512, this office was entrusted, after some others, to Timotheus Lucensis and Alphonsus Matritensis, of this same mendicant order, and they were at the same time given authority to distribute indulgences in Switzerland.
46. letter of indulgence from Timotheus de Lucä for Dyting's deceased mother. 1513.
From Schellwig's "Prüfung des Pabstthums" printed in Löscher's Reformation Acts, Vol. I, p. 368 ff. This document, together with the two following ones, forms the
A whole, so to speak. The third, No. 48, should have been set first (as it is also set in Löscher, and as the date proves). But we leave it in its place, in order to preserve the agreement with Walch.
Translated into German.
For the deceased.
Because our most holy father, Mr. Julius II, Pope, wishes that by the help of the treasury of the Holy Mother, the Church, the souls of the departed who are in Purgatory may be freed from their punishments: so he has charged us, the brother Timotheus de Lucä, of the Order of the Minorites of the Observance, in regard to the execution of the bull and other apostolic letters which went out for the building of the church mentioned below, of the apostolic see nuncio and commissary general over all Italy, Hungary, Poland, Bohemia, Austria, and some other provinces, that he, the pope himself, has willed that all and every faithful of Christ, who, for the sake of their parents or departed friends' souls who are under the penalties of the purgatory, shall, for the building of the Church of the Prince of the Apostles at Rome, present a full alms, according to our ordinance, participate in the intercessions, fasts, prayers, masses, horis canonicis, disciplines, pilgrimages, and other spiritual goods which shall or may take place in the whole contending Church. And because the venerable Johann Dytting, moved by godliness, through the mediation of Brother Baptistä de Austria, apostolic commissarii, our subdelegate, has deposited an alms for the soul of his deceased mother, Elisabeth, in the box of said building, according to the contents of the bull issued in that case: Therefore, by apostolic authority, we order, by present, that for the soul of the aforementioned deceased, a complete indulgence be granted, for the complete relief of the punishment, and likewise, that she be helped by participation in all the charities described above. Given at Elwing, November 26, in the year of our Lord 1513.
47 Permission given by Timotheus de Luca to Johann Dytting to communicate wherever he wishes. 1513.
Permission to take communion outside the parish and without the priest's consent, as often as devotion drives him, except on Easter Day and at the hour of death.
To all and any venerable bishops, priests, monks and others who will see the present letter, Brother Timotheus de Luca, of the Minorite Order of the Observance, in regard to the execution of the Bull and other letters issued for the building of the Church of the Prince of the Apostles, although unworthy Nuncio and Apostolic Commissary General, wishes constant salvation in the Lord! According to the contents of the present, we certify and attest to you that through us, with the mediation of Brother Baptista de Austria, apostolic commissarii, our sub-delegate, the venerable John Dytting has been granted the freedom and power to celebrate the sacrament of the Holy Supper at any time, except on the feast day of Easter and at the hour of death, from a confessor whom he may choose by himself or by another, because he contributed to the building of the aforesaid church in Rome, that of the Prince of the Apostles, according to an agreement made. Such freedom and power to grant to the faithful in Christ has been granted to us and to our ambassadors by our most Holy Father, Pope Julius II, as is evident from the apostolic letters given in the form of a breve at Rome under the Fisherman's Ring, dated 12 Feb. 1507, in the fifth year of his pontificate. To certify and attest this, we have had the present executed. Given at Elwing, November 26, in the year of our Lord 1513.
(L. S.) I, Frater Baptista, who is named above, have signed with my own hand.
48: Timotheus de Luca's permission for Dytting to choose a confessor. 1513.
Translated into German.
To know to all and everyone who will see present letter that to the honorable Johann Dytting, Wlatislauischer 1) Diocese, together with his wife Agnethe, because of a kind-hearted contribution,
1) Instead of Wlatislaviensis, which we could not locate, Wohl would like to be read Vratislavisusis (Breslauer).
which, according to the apostolic indult set forth below, for the purpose of building the main church of the Prince of the Apostles in the city of Rome, be permitted and allowed to avail themselves of the benefit and freedom of the bulls and apostolic letters of our most holy Lord, Mr. Julius II, Pope, which went out recently, namely in the year 1513, the 13. January, 2) (according to the same letter, the permission or authority granted and given to the venerable father, Brother Franciscus Zenus of Milan, who belongs to the Friars Minor of the Observance, who is also a father to me, Brother Timotheus de Lucä, Vicar General on this side of the mountains, over the whole of Italy, Hungary, Poland, Bohemia, Austria and other provinces of his jurisdiction, as far as the aforementioned friars are concerned, and subsequently to me Untenbenamten, as one of his apostolic authority, deputies and subdelegates, namely in the year 1412, the 28th of June, as far as this matter is concerned. June, as far as this matter is concerned) that he may choose a skilled confessor whom he wishes, be it a secular or a religious priest of any, even a mendicant order; who, after diligently hearing confessions, would be absolved of the excesses and crimes committed by them at the time of their election, as well as of all and any sins reserved to the Roman See; also of ecclesiastical censures, the absolution of which would be reserved to the said See; also of those reserved in the Bull Coena Domini; except those which they have committed on the occasion of an enterprise against the person of the pope, the murder of bishops and other high consecrated prelates, the falsification of the bulls or apostolic letters, the bringing of arms and other forbidden things to the lands of the infidels, on account of the alum of Tolfa, 3) and bringing things from the lands of the infidels to the faithful, contrary to the apostolic prohibition, but not under the hope and pretext of the present concession, and, if satisfaction is made, according to ordinary law, once in life, even on the deathbed, and as often as doubt arises therefore, grant absolution, remission and plenary indulgence; in the
2) This intermediate sentence, which is translated quite incorrectly in the old edition, we have put in parenthesis for the sake of easier understanding. - Franciscus Zenus died on July 23, 1512.
3) Near the town of Tolfa, in the former Papal States, in the village of Allumiera, there are important alum mines that belonged to the Papal See; for these the Pope creates a monopoly here by forbidding the import of Tolfa alum.
228 Vom Ursprung u. Fortgang d. päbstl. Indulgences. 2nd section, no. 48 f. W. xv.279-281. 229
However, in cases and censures not reserved, although they would be reserved cases for others who are under the pope, as often as he may require, he may grant absolution and impose a salutary penance; indeed, he may change all and any vows made by them at that time (only those that go over seas and the vows of monasticism and chastity excepted) into other works of love. Likewise, that by apostolic power granted to him by this letter, he is able to administer the sacrament of the Holy Supper to the aforementioned needy at all times of the year, except on the day of Easter and at the hour of death, either by himself or by another. However, these confession slips do not extend to the conversion of those vows or the absolution of sins that were committed before the acceptance of them, because they are to be absolved or dispensed from the vows made and sins committed at that time by those ordained to do so; afterwards they will help them for the future.
However, the pope forbids the ordinaries to interfere in any way with the absolution, dispensation and similar concession made in the above-mentioned cases, or to harass such contributors, or to take them out, under the penalty of excommunication, as a sentence pronounced, and 500 ducats, that they may freely avail themselves of these powers and pardons, because in both foro, namely contentioso and conscientioso, foretold transformations, absolutions and dispensations shall be valid, notwithstanding the statutes and apostolic ordinances and letters of all and every one of our forefathers, the Roman popes, especially Paul II. and Sixtus IV, which, together with all that serves for the contrary, are expressly and sufficiently repealed by the present letter. To certify the best, I, Brother Baptista de Austria, this very Jubilee Commissary of the Order of Minorites of the Observance, subdelegate and deputy to the Superior, have signed with my own hand and handed over the present letter sealed with the seal. Given at Elwing, the 25th of November, in the year of our Lord 1513.
Formula for total absolution, after previous confession. Once in life and in any danger, even in the real or probable hour of death.
Have mercy on you etc. And after the words of the general absolution, the priest says:
Again, by the power granted to you, but entrusted to me in this piece, I absolve you from all sins, crimes and transgressions, as great as they may always be, and have been committed by you so far, also from all censures, in whatever way you have charged them upon yourself, also from those which are reserved to the apostolic see, as much as given to me power. And again, by plenary indulgence, I remit to thee all the punishment in purgatory which thou hast deserved, according to the above; I also restore thee to that innocence and purity which thou receivedst in holy baptism, so that when thou departest from this temporality, the gates of punishment may be closed to thee, but the door to the joys of paradise may be open to thee. But if you do not die this time, this pardon shall nevertheless be sure and valid for you if you are in mortal distress elsewhere. In the name of the Father and of the Son and of the Holy Spirit, amen.
The formula of absolution, which is to be used as often as necessary.
Have mercy on you etc. May our Lord Jesus Christ absolve you through the merit of his suffering. By this and by apostolic power, which is entrusted to me in this piece and favored to you, I absolve you from all your sins and censures. In the name of the Father, the Son and the Holy Spirit, amen.
Formula due to change of future vows.
By this very power, I transform the vow or vows vowed by or for you into another or other works of love (which shall be expressly named), and release you from the same. In the name of the Father and of the Son and of the Holy Spirit, Amen.
49: Plenary indulgence granted to the Swiss by Pope Julius II. 1511.
From Hottinger's psutack. ckisssrt. ruise, p. 514.
Translated into German.
Beloved Sons! Apostolic greeting and blessing! When we heard a few days ago that you had come down to Italy against the French, not only to avenge the wrong done to us by them, but also to protect us and the Holy Roman Church, whose cities and oratories they, contrary to
We have written to you out of paternal love, praising your deeds and actions, and exhorting you to continue in the war you have begun; we have also granted you complete indulgence and forgiveness of sins. Now, however, we have also been advised to send to you our beloved son Matthaeum, of the title of Cardinal Priest of St. Potentiana, of your nation, our and the Apostolic See's legate, so that you may continue the war with all the more courage and hope and defeat and overpower the common enemies of yours and of the Holy Roman Church, as well as the heretics and the red spirits that they harbor. Furthermore, the legate himself will deliver what has been promised to you according to the settlement reached between us, and because of the dangerous ways could not be delivered to you until now, upon his arrival, and do everything else necessary and required for your honor and benefit, as you will hear from the beloved sons, Anselmo Count, pastor of Uri, our acolutho, and Ulrichen vom Hohenstein (alto saxo), or one of the two, and deliver such faith. Given in Rome at St. Peter's, under the Fisherman's Ring, the 26th Dec. Anno 1511, of our Papacy in the 9th year.
50: Emperor Maximilian I forbids the imperial city of Memmingen to continue paying indulgences to the Dominicans in Augsburg. 1515.
From Schelhorn's amoenitat. litte rar., tow. VI, p. 312.
We Maximilian, by the Grace of God chosen Roman Emperor, at all times Major of the Empire, in Germania, Hungary, Dalmatia, Croatia etc. King, Archduke of Austria, Duke of Burgundy, of Brabant, and Count Palatine etc., offer to our and the Empire's dear faithful, Mayor and Council of the City of Memmingen, our grace and all good. Dear faithful! It has come to our attention that the Order of Friars of Augsburg has in various times obtained from Papal Holiness an indulgence and indulgence for the building of their monastery there in Augsburg, on your and several other towns of ours and the Empire, and in virtue of this indulgence have contributed a considerable sum of money to it, and shall continue to do so. Since this has happened without our, as the Roman Emperor's, knowledge and decree, and since those of the Holy Spirit in Saxia at Rome have also acquired such indulgence and indulgence, which we have then received from the Holy Spirit, we are not obliged to pay it.
The Holy Spirit, considering that such money shall be used only for the entertainment of the poor and needy for God's sake. And for divine services, and no other things, at their request, on your and some other our and the kingdom's cities, previously admitted. Accordingly, and so that by such preaching or other indulgences our and the kingdom's subjects may not be exhausted, and those of the Holy Spirit prevented with their indulgences: We earnestly recommend you, with avoidance of our severe disgrace and punishment, and want you to put all the money, which the named preachers or anyone else, outside of those of the Holy Spirit in Saxia, thus obtains, into arrest and prohibition, and that until further notice no one follow our order, Nor henceforth let such indulgences and indulgences of the preaching monks, nor anyone else, but our knowledge, be further publicized, issued, posted, or proclaimed in your city, but send them to us, and against this do no other thing, lest we be caused to act against you in any other way. In this you do our favor and opinion. Given in our city Inspruck on the seventh day of the month Martii, after the birth of Christ fifteen hundred and in the fifteenth, of our kingdoms of the Roman in the thirtieth and of the Hungarian in the fifth and twentieth year etc.
Emperor Maximilian I revokes the above mandate. 1515.
From Cyprian's preface to des Myconius digtor. rskormat., p. 13.
We, Maximilian von Gots Gnaden, Exalted Roman Emperor at all times Merer of the Empire, in Germania, in Hunger, Dalmacia, Croacia etc.. King, Archduke of Austria, Duke of Burgundy, of Brabant, and Count of the Palatinate etc., offer to all our and the Empire's Princes, Prelates, Counts, and Saints, in the provinces of March and Cologne, who have heard of these things, and are requested by this imperial letter of ours, or a true copy thereof, our grace and all our good! Dear, highborn, wolborn, noble and firstborn, dear new [nephews], grandparents, electors, devotees, and faithful! Whereas on the seventh day of the month of Marcii, next Verschinen, we send out our commandment letter to all of you and others, that we place all money, which the brothers of the Order of Preachers at Augspurg, obtained from a Papal Indulgence, for the construction of our monastery there, in arrest and prohibition, and that on our will
232 Vom Ursprung u. Fortgang d. päbstl. Indulgences. 2nd section, no. 51 f. W. xv, 234-286. 233
But if no one is to be told, nor to have it published further, this has happened for no other reason than that the same preachers have not been permitted to use the Indulgence in the Holy Roman Empire, with our as the Roman Emperor's permission, But because they now, through the Exalted, Empty, our dear devout Doctor Johann Fabri, Preacher of the Order, as Commissarii of the Indulgentz, have made our excuse that they have not asked us for it out of ignorance and no contempt, We have also found that the indulgence we have obtained is lawful, we have herewith revoked our letter of commandment, which we earnestly command you to give to the aforementioned brothers of the Order of Preachers, or to our attorneys, the above-mentioned indulgences, according to the Papal Bulls, in your territories, publicize, issue, advertise, and proclaim them, and what there is of them, let them do so themselves in error, and let nothing prevent you from doing so, and you do so with our sincere consent. Given in our and the kingdom's city of Augsburg, on the three and thirtieth day of April, Anno etc. Decimo quinto, our empire of the Roman in the thirtieth, and of the hunger in the sixth and twentieth year.
Ad mandatum Domini Imperatoris proprium, per CesaremSernteiner.
Collation vleißig übersehen und verlesen ist diese gegenwärtige Copi durch mich Jacob Moclin, Bürger zu Augspurg, von Päbstlichen und Kaiserlichen Gewalt ain 1) offen Notari, gleich luttet dem Orginal, das bejahe ich mit meiner eigenigen Handschrift.
B. The indulgences granted under Pope Leo X.
1. written out in Rome itself.
52. bulla of the most plenary indulgence for the construction of the Church of the Prince of the Apostles in the city, which recently went out from the apostolic see. 1517.
From Cherubim dullnruni pontit., pars X, p. 38.
Translated into German.
Leo Bishop, a servant of the servants of God, to all believers in Christ who will read this letter, salvation and apostolic greeting!
Having attained to apostolic majesty, though unworthy, by divine grace:
1) In the old edition: "am".
Among other things that we have always been concerned about and have diligently striven to accomplish, we have also found the care for the salvation of the Christian faithful and the completion of the construction of the cathedral church of the prince of the apostles in the city. For that is most incumbent upon a good shepherd, both to build the heavenly court and to make the flock entrusted to him blessed; but this is found most necessary, to rebuild the church, which is the head of all churches and the throne of the apostolic see. Pope Julius II, of blessed memory, has always been anxious to accomplish both, which is why he has granted plenary indulgences and many spiritual gifts to stimulate the faithful to works of godliness and to lend a helping hand to the construction.
Because we are following in the footsteps of our ancestor, and it is sufficiently known to all Christians that St. Peter was made prince of the apostles by our Savior, the Lord Jesus Christ, and the power to bind and loose souls was given to him by divine grace, in the words: "You are Peter, and on this rock I will build my church, and I will give you the keys of the kingdom of heaven. And whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven. And we too, although unworthy, have become successors of the same Heavenly Key Bearer, and sit in the holy church of God in his place, considering that, although by virtue of the apostleship commanded to us by God we have to take care of all the churches throughout the world in such a way that the churches, as houses of God, are not only maintained in their buildings and carpentry, but also, where necessary, repaired, it is especially incumbent upon us to take care of the cathedral church of St. Peter, the prince of the churches of the world. Peter, the prince of the apostles, all the more care and diligence: that, as St. Peter himself was made prince of the apostles by our Savior, so also his cathedral church, which was mostly torn down by our aforementioned ancestor in order to build it up anew, thus among all the churches of the city or the world needs such, be provided with proper and necessary buildings, rebuilt and expanded, and also afterwards maintained in such new construction, expansion and better condition. Moreover, it is also decided that the assets of the church, the Holy Mother, which has to bear so many necessary costs, are not sufficient for the completion of such construction; and that the construction itself will not be completed without God's will.
The Minorites, in their concern for the salvation of the souls of the faithful (especially those in the twenty-five provinces in which the Servant General observes): we have, out of concern for the salvation of the souls of the faithful (especially those who are in the twenty-five provinces in which the Servant General of the Order of Friars Minor observantiae regularis, as they are called, is on the other side of the mountains, and which are to be counted according to the custom of that Order; including all of Italy, Sicily, beyond Pharus, Corsica, Candia, Cyprus, Rhodus, up to Jerusalem, Dalmatia, Croatia, Bosnia, Hungary, Austria, Bohemia and Poland, except the land of the Archbishop of Gniezno, likewise the islands of the Mediterranean Sea), and considering that, although the Christian faithful themselves, who live in these lands and islands, would gladly devoutly wish of the indulgence granted on account of the said building, they nevertheless, because of the vastness of the oters, have no opportunity to go personally to the said building, or to deliver by other godly alms to the box ordered for this purpose, nevertheless fatherly decided, in order to promote their souls' salvation and the said building in time, according to the example of our Saviour (who sent his apostles to various parts of the world, to preach the Gospel and to win souls to the Father), in good faith of the Almighty God's grace, and of St. Peter and St. Paul, his apostles, and of all the saints' merits, also with good knowledge, forethought, and fullness of apostolic power, to all the faithful of Christ of both sexes, be they of what state, dignity, degree, order, office, or majesty they may, also to the spiritual monks of all orders, and other seculars, in all countries (except the aforesaid Gniezno) and aforesaid islands, and who come thither, so doing true penance and confession, provided they end within One Year, to be reckoned from the promulgation of the present our letter, and as follows, and so then further, according to our pleasure, the churches in said countries and islands, over which our beloved son Christopher of Forlivio, of the title of St. Mary of the Celestial Altar, has the right to consecrate. We have elevated him to the dignity of Cardinal because of his good life and praiseworthy morals, and for these and the other things described below we have appointed him as our Nuncio and Commissario in the said countries and islands for the year in question, and then further at our pleasure, together with those whom he himself or through others may still appoint and appoint,
according to the said nuncio and commissarii, or the salutary order to be ordered by him, or the salutary order to be further ordered by them in their stead, which he shall submit in this case, and into the boxes set for the purpose of the said building by the nuncio or commissario, or subcommissary to be appointed, according to the order and institution of the nuncio, commissary or the notified commissaries to be ordered or further ordered by him in his stead, to actually lay Christian alms, complete forgiveness of all their sins, and to proclaim as many and such indulgences as in a jubilee year, so that they obtain as much of such indulgences and forgiveness of sins as if they personally visited all the churches of said city and outside of it, which the Christian faithful are accustomed to visit for the sake of standing prayers, every day during Lent and throughout the year. And that they may also act with said commissaries, or those appointed in their stead, or again appointed by the same, that they may take a secular or monastic priest from all, even the mendicant orders, as confessor, who, upon their attentive hearing, may confess of all sins, transgressions and misdeeds, however high and terrible they may be, committed by the confessor; also of the cases and curses of excommunication reserved to the apostolic see; also of those which a person has committed by arrest, and which have been carried out with the consent of the parties on account of the interdict, and of which otherwise the indictment would be reserved to the apostolic see (with the exception of conspiracy against the person of the supreme pope, murder of bishops or other high prelates, and forcible laying of hands on them and other prelates, forgery of apostolic bulls and letters, bringing arms or other forbidden things to the infidels, (1) and the alms from our tola, 1) as well as what is brought to the faithful by the unbelievers against our prohibition, once in their life, and of the cases not reserved, always, as often as they desire, grant complete indulgence and forgiveness of all sins, impose wholesome penance, and administer the sacrament of the Lord's Supper (but without the governor's and own priest's detriment), and change all the vows vowed by them beyond the sea; except those to enter the monastery and to remain single, unless their validity is still in question.
1) Compare note 3, Col. 227. Here in the old edition aluminurll is given by: "those about alums and our tulph".
236 Vom Ursprung u. Fortgang d. päbstl. Indulgences. 2nd section, no. 52, W. xv,239-291. 237
if the person would have been in duality, or if the person would have become unfit for monastic life due to age or illness, or such cause, or if he would have married according to the vows; In which cases we also want the vows to be changed, with the dispensation that the marital debt of the person who married contrary to the vows can nevertheless be discharged, and that he is no longer obliged to enter the monastery after his redemption, but cannot marry the other time; and that everything that is paid from such change of the vows is added to the work of said building.
And furthermore (one may act) with those who in ecclesiastical orders or benefices are defiled with the abomination of simony, if they steer to such work because of their transgression of the rules in this case; if such have been under the ban hereof, and yet have performed mass and other sacred offices, although not in defiance of the keys, or have otherwise maintained divine service, or in any other manner, even if they have improperly usurped church goods at the previous instigation or otherwise; with the exception of bigamy, bisexuality; But as for premeditated murder, if it is secret, that one did not serve at the altar, only in the court of conscience to give release or redemption for it, and to erase all stain or censure of incompetence and disgrace, so coming from it; that they maintain office in the received order, and thus enjoy the ecclesiastical benefices, which are to be regarded as conferred on them anew from then on, and the fruits enjoyed from it, if they also refrain from the canonical hours of prayer and other divine service, by the settlement made:
Similarly, one may act on what has been wrongfully taken and is uncertain, or has been acquired by usury and usurpation; also on what is certain, which one usurer extorts from another, and which, since he should pay the interests, he would not be willing to pay; or which one would owe to some church, which the Roman church should inherit according to the common law. Likewise about goods that come into one's hands, and those who have them do not know or doubt to whom they are to replace them, as well as if what they took were no longer there, or they had gotten it (to whom it belonged). Similarly, about those who have been consecrated or bequeathed without special designation, only for the benefit of the poor and other holy places, or for the marriage of girls, and for masses and other religious services, that their own names and persons have not been noted: both about those past
and to make a settlement for the future, so that if anything is paid for the said construction to the same nuncio and commissary, or to those ordered in their stead, or he alone would still like to order, and placed in the boxes themselves, they shall then be completely free from such goods left to them or otherwise wrongfully come into their hands, or obtained by usury, and whatever else they come to, that they do not know or doubt to whom they should return it, as has been said, and may not return such. And what before the promulgation of the letters of our forefather, Pabst Julii himself, was uncollected through such indulgences, even if it was left and given to the ordinaries, but as something uncertain; or what otherwise came to them, and what was claimed by the ordinaries themselves, or in their name, after the promulgation, and paid to them, in whatever way it may be; and what was not due as a debt before the proclamation for certain or uncertain persons and objects, but became a debt after the proclamation; also what is bequeathed, given, or otherwise accrues to the ordinaries themselves, as aforesaid: This is to be freely reclaimed, collected and collected as something that does not belong to them by the commissario and subcommissaries, or those he further appoints, also by ecclesiastical excommunication and fines and other appropriate legal remedies, also with the involvement, where necessary, of secular power.
The same shall apply to all those who have been promoted to the holy or priestly order without any other dispensation before the appointed time, and who have served in the said order. Likewise with those who, in case of affinity, blood friendship, or fleshly or spiritual relationship, arising from right or sinful kinship, are between the baptized and godparents; except for the single or multiple degrees; or by any other impediment to common respectability and justice, or by whatever impediment it may be, knowingly or unknowingly, in the third and fourth degrees of consanguinity and affinity, and by illegitimate intermarriage, if it is only secret, also in the first degree of consanguinity, married, and with carnal intermarriage completed, if only such impediment had never been pending, or could otherwise cause trouble.
Also with those who married in the fourth degree of consanguinity or affinity and did not complete it by fleshly union, that they be free from such guilt and sentence of banishment, of which they would otherwise be guilty thereby, but
that, according to the nature of the guilt, salutary penance directed to such construction be imposed on them, and that they henceforth no longer do such things, nor advise, help, and serve others to commit such things, and otherwise be reminded of what is to be done in this connection: that they thus enter into marriage anew, and in this way may remain free and without sin, and their children produced or yet to be produced from such marriage be considered legitimate, namely in the court of conscience alone. Also, as for others than those married in the third degree of consanguinity and the fourth degree of affinity, as stated above, whom we want to be counted free in both courts in this case and freed to marry again publicly; and that the same Cardinal, and to whom he especially entrusts his place in this, although in the fourth degree of consanguinity and affinity, and an obstacle to public respectability and justice exists, may dispense with such marriages.
Likewise, to deal with those who have been promoted above in an improper manner, because of such impropriety and incompetence of which they have been guilty, since they were in charge of the said order of office; also with those who have come to it too early, and are twenty-three years old, that they may also attain to the holy priesthood and serve at the altar. Likewise with all those who, whoever they may be, have property of churches, monasteries and ecclesiastical benesicies, of whatever kind they may be, and in the absence of judicial proof cannot be forced to return it, even if it could be proved. Likewise about all goods and legacies, and what else has been bequeathed as inheritance, for compensation of stolen and ill-gotten goods, and may still be bequeathed or granted in the future during the appointment of our Nuncio and Commissarii, as is done by the present letter. Likewise about all wills, donations on account of death, codicils or other last declarations of will, by whom and where they may also occur and during this appointed commission, be it for which church, holy place or persons it may be, certain or uncertain or absent, that because of their absence nothing is to be learned from them, and that otherwise they must also be refunded, but that the persons to whom they would have to be refunded are now no longer entitled to accept the same. Similarly, about everything in wills, donations on account of death, codicils and other last declarations of will for the redemption of the prisoners, even if they have been given to St. Mary of Mercy (de
mercede) or the Holy Trinity, the redemption of the imprisoned friars and St. Eulalia of Barcelona; also over inheritance and goods of the clergy and laity dying without a will, so as to have no legitimate heirs, even if the thus consecrated belonged to the said redemption of the prisoners by apostolic benefit. Likewise over all money and other things, so at noon meals and Gastereien and public spectacles, with certain celebration, by reason of vow, statute or use, it is in which place it may, be put on, or during the Nuntii and such Commissarii authority might be put on. All of which we hereby propose for this construction, and condemn the objectors all to the ban sentence and penalty of 500 ducats of gold by the deed itself. Likewise, concerning the restitution of such goods of the churches, monasteries and benefices, we want that against a certain part or sum of them, which are to be used for such construction, those who possess them thus, are counted free from all further restitution, and that they possess them henceforth without hindrance. And that the Nuncio and Commissarius themselves, or those whom he authorizes in general or in particular, may have the power to exclude all doubt, both about the persons to whom freedom to choose a confessor is to be granted, if this already includes entire communities of cities, towns, castles, villages or other places, also colleges, which with all their individual persons, namely said communities, castles, villages and colleges, castles, villages and colleges (if only the confession slip is not drawn on other persons than those who were stated and named in such parishes and colleges at the time of the issued confession slip), would have to decide, dissolve and interpret the lot count of the above-mentioned cases, or one of them, and the dispensation over the same or one of them, as all other doubts. And those who die without confession, whether they have otherwise confessed under a year, if they have only shown signs of repentance at the hour of death, shall nevertheless be free to be buried in a holy place. And they (the Nuncio and Commissarius) shall condemn the objectors to the penalty of excommunication and 500 ducats, which shall come to the building; also reduce and estimate the sum of money, for obtaining such indulgences and other objections, and for freedom to choose such confessors; also allow those of nobility, priests and graduates, a funeral altar, which they may keep with due honor and reverence, and on which (at ge-
240 Vom Ursprung u. Fortgang d. päbstl. Indulgences. 2nd section, no. 52, W. xv, 294-296. 241
(The church is to be held in proper and honorable places, even if they are not holy or ecclesiastical, which may be bound by a common or special interdict of apostolic or ordinary authority, if only they have not given cause for such interdict), before daybreak, but toward daylight, in their presence or in the presence of their trusted servants, according to the contents of the chapter Alma de sentsut. Excommunic. I. 6. they may celebrate masses and other religious services either themselves, who are priests or will be priests at that time, or have them celebrated by other priests, and at the time of such interdict they may attend the service, receive the sacrament and other church sacraments without any disadvantage (except for Easter Sunday), and their bodies may also be buried according to the Christian church manner, but without chasuble.
Likewise, that during fasting and other forbidden times, eggs, butter, cheese and other dairy food, also meat, be used, eaten and consumed with both (that is, the physical and spiritual) doctor's advice, without conscience scruples, in all freedom, (said Nuncio and Commissarius) shall have freedom to grant: (who shall also have power) at the time of a general indulgence, even if it were imposed by apostolic authority, to open one or more churches for the proclamation of such indulgence, and to exempt the same, one or more, from the indulgence, and to hold divine service at open doors, and to have the bodies buried. Similarly, all oaths, be they in commercial contracts, instruments, lists, and prescriptions (except for those taken in the manner of the chamber), are to be enacted solely for their effect, and to be absolved from all perjury, but without harm to a third party. Likewise, all indulgences, including those usually proclaimed by the mendicant orders from the middle of Lent until Easter, and which we as well as our ancestors and the pre-notified See, or its authority, be it churches, monasteries, hospitals, also our (Hospital) of the Holy Spirit in Saxia in the city; likewise of St. Augustine's Order and other holy orders of the Holy Spirit in the city. Augustinian Order and other holy orders, congregations, brotherhoods, whatever they may be, and for whatever use they may be established from spiritual and secular persons, also granted to individual persons; also the complete in life, and all liberties, which any person, whatever his rank and dignity, even if he had the honor of the Cardinals or the office of Legation, over the above-mentioned cases or one of the same has been granted so far (except as much as the preservation of the poor and miserable persons in Saxony).
the Hospices of Rome and St. James in Galicia and the Kingdom of Portugal. We have the right to revoke or suspend the rights of the monarchs in the countries in which these hospitals are located, and which have their borders according to our chancery usage, as well as in some other places, both with regard to the campaign against the Turks and heretics, if they already contain clauses of reservation against all revocation and suspension (said freedoms): when and how often and at what time it seems good to the notified nuncio and commissario or their rulers and sub-rulers to revoke or suspend them. All and any of which (indulgences) we hereby suspend until the said time at our discretion, and declare and pronounce suspended and dormant, with prohibition of all alms collections otherwise done by virtue thereof, and order all and any of the local ordinaries, abbots, and other spiritual and secular persons, whatever their rank, dignities, orders, orders, and sovereignty or honors, to pay a penalty of exile and a fine of 500 ducats, so that they may be guilty of the same penalties by the fact that they do not hinder the proclamation of the said indulgence and the cancellation of the other such indulgences in their churches, cities and districts, where and as often as the same are necessary, or demand something under pretext of the proclamation, or even accept or demand from those who give willingly, and use deceit and trickery in reported matters or otherwise; nor prevent those who seek to benefit from such indulgences and to obtain their benevolent assistance, from doing so, in whole or in part, outright or in a crooked manner, in express words or tacitly; nor even, for themselves or through their vicars or officials, any treasurer of any order, monastery or brotherhood, or hospital, including ours of the Holy Spirit in Saxia, or St. Antonii, or other relatives. Antonii, or other administrators, freedom to build churches: Rather, we want them to find all such alms collectors, who in their jurisdictions, without letters of privilege, want to collect such alms from the Commissario and his rulers, whom he wants to order, with their belongings and goods, which we propose for the said building, and faithfully to the hands of our beloved son Bernhardt, St. Mary in Portiuncula Cardinaldiacons, said building administrator (and supreme overseer), and that they do not in any way dare or undertake to take those who have obtained dispensation and lot counting from him or his agents.
The commissioner shall not be entitled to contest or hinder the power of these letters to obtain dispensation or absolution from the commissioner himself or his appointees and subdelegates to be appointed by them, or to demand some penalty for the case in which the above-mentioned dispensation or absolution has been granted, for the past and the future, according to canonical, imperial laws, statutes or usage.
However, we forbid the aforementioned alms collectors, with the same penalties, not to dare to collect alms in a certain way, nor to let their goods, as reported by the Commissarius and Subcommissarii, or their administrators, because of their (the coffers') fault, thus wither away, be beaten and sold to the said building, presume again in some way, or reclaim from the buyers, accountants (decorioribus) or commissioners, sub-commissioners, or their appointed people. And command, by the same ban and penalty, all preachers of the divine word of all orders, also the beggars, that, as often as the reported Commissarius and his officers ordered by him or their administrators request it, they exhort the above-mentioned believers in Christ to the taxation of said construction; and also, if the said Commissarius and his appointed sub-commissarii have them reminded of this, to refrain entirely from preaching (on the days on which the said indulgence and the abrogation of the other are proclaimed by them or by their order); and the said commissioner and the said rulers shall nevertheless have power to command and interpret all and any of the aforesaid, also to all and any of the aforesaid persons, under the same penalties, as often as they think fit and good; also to annul all oaths, such laymen of both sexes as they may desire, that they may remain with a society, fraternity, or number of some persons, and have done something certain, on account of such fraternity, society, or number, in regard to the said (other) indulgences, liberties, or alms-gatherings, always or for some time, and to absolve them therefrom in some manner; to restrain the blasphemers, contumacious and disobedient by means of ecclesiastical excommunication and other strong legal means, and also, if necessary, to call in the secular arm, and to drive them to couples; and also to institute public processions or parades to the said end, and to have the people and all clergy of all orders, even those who are otherwise exempt, assembled with the ringing of bells for the performance of such works, since then reported assembled clergy under penalty of the
The governor is to precede the ban and leave the commissioners and sub-commissioners the honorary office of initiating the indulgences themselves; likewise, after prior satisfaction, he is to release and remit the said ban and punishments, and also to restart the indulgences that have been initiated.
That also the copies and confession notes in said lands, islands and borders, which are written by the said nuncio and commissario or their appointed and further to be appointed rulers, and he signed or only provided with his seal, be granted faith, for this we give by apostolic power, by virtue of this, power and freedom, and will and command such.
And that the more the souls need other help, the more their salvation will be promoted, and they will not be able to obtain it: We want and grant, out of the said apostolic power, from and out of the treasure of the Church, the holy Mother, to the souls who are in purgatory, and who have departed from this world united with Christ through love, and who deserved during their lifetime that such help should come to them; because we want to help such souls, as much as we can with God, with compassion, out of divine grace and full apostolic power: that if some parents, friends and other believers in Christ, out of pity for the souls themselves in Purgatory, which are kept for the reconciliation of the punishments according to divine justice, during the commission of the Nuntii and Commissarii, contribute to the work of this construction any alms (according to the discretion and disposition of the Nuntii and Commissarii and the authorities ordered by him or to be further ordered), the most plenary indulgence, as an aid to the souls themselves in purgatory, for which the alms intended for them, applied in a godly manner, as above mentioned, will benefit them as an aid through the cancellation of the punishment; and all and every believer in Christ of both sexes, both clergy and monks, as well as seculars, shall lend a helping hand from the same abundance of power and clemency, if they lend a helping hand to the building of the said cathedral church; Likewise, all their deceased parents, benefactors, deceased in love, shall participate in all prayers, masses, canonical hours, flagellations, pilgrimages, and other good works that may be done in the whole universal holy contending church and by all its members, without the aforesaid apostolic statutes and orders, letters of liberty and pardons, even those called the great sea, which the same Order or its persons in general or in particular, under whatever kind of expressions and points it may be, may also have in such a manner.
244 Vom Ursprung u. Fortgang d. päbstl. Indulgences. 2nd section, no. 52 f. W. xv, 299-301. 245
The only thing that can prevent them from being abolished is that they have been granted by the apostolic authority of their own accord and with good knowledge and from the fullness of that authority. As which we (whether already for their abolition or invalidation otherwise from themselves, or their contents, special, expressly named and own, also from word to word, but not by common or plain clauses or points, from which it could be concluded, clear written message, or otherwise a completely explicit form of speech must be taken and kept, which we all want to be named and incorporated here as well as possible, but otherwise leave them in their power and dignity at another time) only for this time especially and expressly set aside with such our knowledge and complete power, and not let anyone benefit from them; as well as all others which contain the opposite, or if some or their orders have been conferred by the very See, that they may not be condemned by apostolic letters to interdict, suspension or banishment, according to apostolic letters which do not give clear and express notice of such conferment from word to word.
But because it would be difficult to bring the present letters to all places where it would be necessary: We have decided by the aforementioned authority that their copies, signed by one or two notaries with their hand, and sealed with the seal of the nuncio and commissarii, or their sub-commissarii and administrator, if he wishes to set one, or of a prelate, or of a person in ecclesiastical dignity, shall be delivered with the same unquestionable faith that would be delivered to our present letters, if they were to be identified and delivered.
We also want that those who, in the money received from this indulgence, make some misrepresentation, likewise those who, in the above-mentioned matters, or on the same occasion, speak ill of the Commissario and the rulers to be appointed or further appointed by him, or of their order, or say that they have bought the said indulgence and liberties, and made a bargain and settlement with us or with someone else, since they, as obedient sons, have taken the trouble and expense of the said construction for nothing, by the act of which they are to be immediately condemned, and cannot be released from it by anyone other than us or the said commissary, or those specially authorized by him for this purpose, and only at the hour of death; and that the present letters shall not be valid after one year, and whatever else we may decide.
Therefore, no one should dare to invalidate or counteract this deed of ours, decree, order, award (of funds), suspension, declaration, prohibition, prohibition, command, benefit, annulment, will and conclusion (or in all matters where something has been commanded, raised etc.). But if anyone undertakes such a thing, let him know that he incurs the wrath of Almighty God and of the holy apostles Peter and Paul. Given in Rome at St. Peter's, Anno of the Incarnation of our Lord 1517, Sept. 13, in the 5th year of our papacy.
Which letters, after having been diligently read, we have received from the most worthy Father and Lord, Mr. Christopher of Forlivio, of the title of St. Mary at the Altar of Heaven Priest Cardinal and of the whole Minorite Order of Regular Observance General Servant or Ecclesiastic in twenty-five countries. We have been asked by the Most Reverend Father and Lord, Mr. Christoph of Forlivio, of the title of St. Mary at the Altar of Heaven Priest Cardinal, and of the whole Minorite Order of Regular Observance General Servant or Minister, and of the aforesaid indulgences in the twenty-five countries contained in the aforesaid letters, to order them to be kept together with the original itself by our final notary, and to have them kept; To all of which we have attached our decree or order, and for the greater certainty of the foregoing have printed our usual seal in such present. Done in Milan, in the house of our (episcopal) see, January 11, 1518, and of the papacy of our most holy Lord Pabst in the 5th year. In the presence of the reverend Freduli Magnardi, canon of Cererat and priest, Johannis Quirici de Ferrariis, canon of the collegiate church of St. Ambrosii of Iglevano, in the diocese of Novara, as witnesses called, obtained and requested for the above. The copy was made by Baptista, Bishop of Bosro and Comes Scriptor, and the Notary Joh. Thomas of Cavallis, Milanese and Imperial Notary.
The Jesuit Maimburg's report of Leo X's true intention in offering the indulgence shows that he was not concerned with St. Peter's Church in Rome, but that he wanted to give his sister, who was married to Prince Cibo, the proceeds of this indulgence as a bridal treasure.
From Seckendorf's nest. lid. I, 86 "t. 5 and 6 x "U8- 11-
It can be said with truth of Leo X that he showed all the qualities of a great prince, but did not have all those that belong to a great pope. Therefore, following the inclination of his nature to have everything splendid, he sought to carry out the magnificent construction of St. Peter's, which Julius II had begun. But he had completely exhausted the papal treasury by his inordinate expenditures on splendid things of every kind, which were more befitting for the most powerful monarch than for the governor of one who professes that his kingdom is not of this world. Maimburg [1. c. sect. 6] continues, that is why, following the example of Julius, he took recourse to indulgences, publicized them everywhere, and allowed those who would deposit the money for the construction of St. Peter's Church to eat eggs and cheese during Lent and to choose a confessor. It must be confessed in accordance with the truth that the popes who followed Leo were much more cautious in dispensing this spiritual treasure, and that at that time some things happened that would not happen now, and through which it came about that Leo's indulgences, which in themselves were very good, became very hated, especially in Germany. For it is reported that Leo immediately and without hesitation attributed to his sister, who was married to Prince Cibo, all the revenues of the indulgence in Saxony and the neighboring countries up to the Belt, and this so that he would give the family of Cibo a reward for the great means of help that were offered to him in time of need. For Leo was expelled from his fatherland Florence and lived in exile in Genoa. There are also writers who claim that this indulgence, in order to obtain cash, was auctioned off and awarded to the highest bidders; These buyers, in order not only to recover the money they had spent, but also to enrich themselves from this shameful trade, would then have hired such indulgence preachers and merchants with considerable money, whom they considered suitable to persuade the common people to pay the indulgence as much as these miserly and church-robbing merchants would offer it. It is certain that at the time when Urban II proclaimed the indulgences for the Crusade, the quaestores, who were appointed to receive the gifts of the faithful, were gradually challenged and corrupted by avarice, so that they finally committed great abuses in the exercise of their office.
The letter of indulgence issued by Bartholomew Farratinus as Leo X's commissary on Nov. 18, 1515, at Rome. Commissarius, Nov. 18, 1515, at Rome.
From Kapp's "Collection of Some Writings Belonging to the Papal Indulgence," p. 46.
Translated into German by Ll. Joh. Erh. Kapp.
To all and every venerable secular priest, and of whatever orders they may be, also to the regular mendicant orders, Bartholomew Farratinus, Canonicus of the chief church of the most noble Apostle in Rome and Commissary ordered to the things described below, wishes salvation and blessedness in the Lord! So that the obtained spiritual gifts of grace, which our holy father and lord, lord Leo, by divine providence of that name the X. Pabst, voluntarily, to invite the faithful of Christ to the works of godliness and mercy, and to lend a helping hand to the chief church of the chief apostle in Rome, according to the contents of the apostolic bull of a plenary indulgence on account of that church, issued under the date: Rome, in the thousand five hundred and fourteenth year after the incarnation of the Lord, the 10th of Jan, in the other year of our papal reign, that the good Lord Bertoldus, of the Bamberg diocese, may enjoy and rejoice in it for the blessedness of his soul: We hereby testify that this Bertoldus, because he has offered something out of his abundance of love to the said church and has lent it a helping hand, has, according to the said bull, obtained complete and free authority to choose a skilful confessor from among you; who, after hearing his confession diligently, shall tell of the misdeeds, infirmities and sins committed by him, whatever they may be and however great they may be, also of the cases which are reserved to the apostolic see, even if they are of such a nature that the apostolic see should be consulted for counsel; likewise of ecclesiastical punishments, if they were awarded by a judge at someone's request, to which, according to the agreement of the parties, one would be subject because of an ecclesiastical prohibition, and the absolution of which would be reserved to the said See; nor less from those cases which are reserved in the Bulla coenae Domini (to be read on the day of the institution of the Lord's Supper), with the exception of the enterprises intended against the person of the highest priest, the killing of bishops or other prelates, the laying of violent hands on them or other prelates, the falsification of the papal documents, or the violation of the constitution of the church.
The following are the penalties that are imposed on the unbelievers for the alumnae of the Holy Scriptures and the apostolic letters. Rom. Church, and [things,] which one has brought from the unbelievers to the believers against the apostolic prohibition: once in life, and in the cases not reserved, as often as he shall have demanded such, and in the hour of death, as often as it should be doubted, impart to him plenary indulgence and forgiveness of all his sin, impose salutary penance, and administer Holy Communion (except on Easter Day and in the hour of death) at all other times of the year; as well as to annul all the vows he has made (except the vows to travel to the Holy Land, to enter the clerical state, and to surrender to chastity) for the benefit of the said building (if the confessor will have contributed from his fortune); but if he does not contribute anything of his fortune, to change it into other works of godliness; as also all oaths in contracts, instrumentis and obligationibus (except those made in the manner of the chamber) can and may be abated, all according to their effect. That also equally said electing person may eat and enjoy eggs, butter, cheese and other dairy foods, as well as meat, during fasting and other forbidden times, freely and without any scruple of conscience, according to the advice of both physicians; that also, if said person will be of nobility or a clergyman, he/she/it will have a supporting altar, which he/she/it shall hold with due reverence and honor, and on which in for this purpose comfortable and honorable oerterns, even if they are not holy and by ordinary power are subject to a church prohibition. Furthermore, that they, before it is light and bright day, but at daylight, in their and their housemates' presence, either themselves, if they will be a clergyman at the time, read mass and administer the other services, or have them administered by others; that they continue to attend services at the time of such a church ban, and their body (but without Leichgepräng) be buried in the graveyard. Finally, that they receive as much and the same indulgence and forgiveness of sins, which the persons, if they personally attended all the churches, which are in the city [Rome] and outside of it, every almost day, and are visited for the attainment of the stations of said city; namely, by going to one or some church or churches, according to said commissarii or other commissarii, of one or some, which one would like to deputize and subdelegate for this purpose, wise and to be established about this.
The Pope and the Pope's order, devoutly went, and in the boxes, which for the purpose of the said building were to be set by them, Godly alms really put in, would obtain, by apostolic power, which is granted in the said letter, can and may obtain; all and every statutes, ordinances and apostolic letters of all and every Roman popes, our ancestors, but especially the bulls of Paul II. and Sixtus IV, which are expressly and sufficiently contradicted by the said letter, as well as all other things contrary thereto, notwithstanding. Incidentally, this above-mentioned most holy lord forbids in the above-mentioned letter the Ordinary, as well as all and everyone, under the penalty of excommunicationis latae sententiae (the conferred sentence of excommunication), even in the case of loss of 500 ducats of soluble gold, which are to be used on the aforementioned building, so that after the indulgence granted, confession heard and absolution obtained from the aforesaid cases, to interfere in any way, or to hinder or disturb the contributors, so that they may not freely use, obtain, and enjoy the aforesaid obtained gifts of grace. To certify this, we have drawn up the present letter and affixed our seal to it. Date Rome in the Porticu of St. Peter. In the year following the birth of the Lord 1515, and in the 6th day of the month of Novembris, in the third year of the papal reign of our most holy Lord Leo, by divine providence of that name of the tithe.
The above-mentioned Bartholomew, Commissarius, signed it with his own hand.
Form of a perfect absolution "after previous confession.
Have mercy on you etc. And after the words of general absolution, the priest says: And again, by apostolic power granted to you and entrusted to me, I absolve you from all the sins, infirmities and misdeeds you have committed so far, be they as great as they may; also from all the punishments you have deserved, in whatever way it may be; also from the cases reserved to the apostolic see, as far as power is given to me. And again, by virtue of a plenary indulgence, I forgive you all the punishments you owe to suffer in Purgatory for the sins committed, and restore you to the innocence and purity you received in Baptism,
So that when you depart from this world, the gates of punishment will be closed to you and the door of paradisiacal pleasures will be opened. And that if you do not fall at that time, nevertheless, when you will be in the time of death, this grace will be kept for you unharmed. In the name of the Father, the Son and the Holy Spirit, amen.
Lucas, notary, signed it.
55: Letter of indulgence and brotherhood of Francis of Tripontio, which he sold as commissary of the Hospital of the Holy Spirit in Saxia de urbe in Rome on 27 Feb. 1516, so that the collected indulgence money could be used to feed the whore children laid to rest in Rome, among others.
From Kapp's "Sammlung," p. 65. Translated into German by M. Joh. Erhard Kapp.
For the deceased.
To the praise and glory of Almighty God the Father, and of the Son, and of the Holy Spirit, Amen. For the maintenance of the Hospital of the Holy Spirit in Saxia, Rome, and of the poor, sick and foundlings therein; for the repose of the faithful souls who are purifying themselves in the holy purgatory, so that they may be completely freed from the punishments of the same by the mercy of God and the power of the great Roman Pontiff, our most holy Father in Christ and Lord, Lord Nicolaus, by divine providence of that name the fifth pope, after having granted indulgences to the people who are still alive, has granted a plenary indulgence to the souls of the deceased, for which alms would be given according to the good pleasure of the commissaries; namely in the following words: If anyone among them will give the said quantum to this hospital for the souls of the father and mother or other deceased, who have departed from this life in sincerity of faith, unity of the holy Roman Church, in obedience to us and our ancestors, the Roman Pontiffs, in a contrition and perfect confession (if one has had time and can confess): To all these departed in Christ, we leave, out of God's mercy, in which we have a greater trust in heaven than we forgive out of His power on earth, all the punishment which they may receive after this life.
For the cleansing of sins they deserve to suffer, out of the foretold power and mercy in the Lord, and forgive them such. This indulgence has been confirmed and approved by our most holy Father in Christ and Lord Leo, by divine providence of this name of the X. And because Johann Bürger has given the alms set forth in the bulls for the souls of Conrad Bürger and Margarethen, Conrad's housewives, then these souls receive, per modum suffragii, per petition, plenary indulgence and complete forgiveness of all sins. According to the content of the apostolic letter. Hof Regnitz, the 27th of Februarii, in the year 1516.
For those who are still alive.
In the name of the holy and inseparable Trinity, the Father, and the Son, and the Holy Spirit, Amen. This is the indulgence given to the Hospital of the Holy Spirit in Saxia at Rome and to its benefactors and confreres. In particular, Honorius, the fourth pope of that name, gives the magister and the friars and procurators the power to establish and absolve from all kinds of usury, robbery, murder-burning, except when it happens in the churches; as well as from other things obtained in an evil and illicit way, if the right lord is not found. Likewise, they may confuse all vows, except when someone vows to go to Jerusalem; as well as absolve from the vigils that have been omitted by clergymen. Likewise, Bonifacius permits absolution from usury, capital murder, oppression of the poor, and incest, as well as from all the others mentioned above, like Honorius. Likewise, he forgives the seventh part of the expiated penance to the benefactors, makes the benefactors and confreres partakers of the indulgence of the stations of Rome and the consecration of the holy Roman church, and wants them to have their share in those who go on pilgrimage to the promised land. He also gives perfect forgiveness in the hour of death to those who give alms. Likewise, Urbanus, who is called the Fifth Pope, gives the benefactors and confreres the power to choose a confessor who can absolve them completely once in life and at the hour of death from all cases, including those reserved to the apostolic see. Likewise, he puts all those under a great ban who want to hinder or disturb this salutary work by reserving absolution to himself or his successors. Likewise, Pope Sixtus IV allows that all the
252 Vom Ursprung u. Fortgang d. päbstl. Indulgences. 2nd section, no. 55. w. xv, sos-mn 253
Christian believers of both sexes, both ecclesiastical and secular, who are written in the book of the brotherhood, may choose a secular or unregulated clergyman as their confessor, who, after hearing confession from the persons who have chosen him, shall once, if they live longer, absolve them from all and any crimes and sins, as well as from banishment and ecclesiastical punishments, even on the occasion of a simony, which is to be obtained on obtaining the order, or benefices, or other cases, which are reserved either specifically or generally to the Roman Pontiff or Apostolic See, and for which the See itself might reasonably be inquired (except heresy, rebellion or conspiracy against the person or state of the Roman Pontiff or the Apostolic See, as well as personal offense against a cardinal, patriarch, archbishop or bishop of the Holy Roman Church, and priestly murder), and at the hour of death may receive perfect forgiveness of all sins, even those that have been exempted; so that if they have not died at that time, this or another confessor chosen in this way may repeat such, but in other cases as often and as much as it will be useful. Likewise, the clergy, enrolled as confreres, may obtain absolution and dispensation from any irregularity (except bigamy and willful death) in the foro of conscience from the confessor they may choose. Likewise, the said confreres 1) may annually, throughout the whole Pentecostal Octave, choose a confessor who may absolve them completely from all cases, also from those reserved to the Apostolic See, except those exempted from the foregoing. Likewise, the said confreres who are enrolled in the brotherhood and have been excluded from it, have the papal blessing; and if they die at the time of an interdict, even if it has been imposed by the apostolic see, they shall be buried without funeral pomp, if they have not been the cause of the interdict. Likewise, the said confreres have a yearly share in two and thirty thousand masses and so many psalms, and in all the goods that happen and can happen in the whole Order, both in life and after death in eternity. Also Pope Leo X. fixes all and each of the things now described, approves of them, extends them, and permits such things anew, as with more
1) "Confreres" put by us instead of "confessors" in the old edition.
in his and all other Roman Pontiffs' letters.
We, Francis of Tripontio, of the holy and apostolic Hospital of the Holy Spirit in Saxia at Rome, by apostolic power commissary to Germany, inform and know all and every venerable clergyman, as well as the regulars of every order: How on the day set forth below, Johann Burger, beloved in Christ, together with his wife Catharinen, and two sons Matthias and John, moved by devotion, have joined the holy brotherhood of the aforementioned hospital, and have been inscribed in the book prescribed for this purpose, and they also receive all the gifts of grace and complete forgiveness of their sins, which have been given to the confreres by the Roman Pontiffs. Also, by apostolic power entrusted to us, we make them partakers of all early Masses, fasts, chastisements, offices, alms, and all other good things that happen and will happen in the whole Order, both in life and after death. For the purpose of further confirmation, we have drawn up the present letter and affixed it with the seal of which we hereby avail ourselves. Given at Hof an der Regnitz, the 22nd of the month Februarii, in the year of the Lord M.D.XVI.
Formula of absolution.
Have mercy on you etc. Our Lord Jesus Christ deigns to absolve you from the merit of his most holy passion. And I, by his and his holy apostles Peter and Paul's power, which is entrusted to me and granted to you, absolve you from all bonds, both great and small, of banishment, suspension and interdict, if you have fallen into them, and restore you to the holy sacraments of the church and unity of the faithful. I also absolve you completely from all your sins, which you have confessed, repented and forgotten, as well as from the cases reserved to the apostolic see, as far as the keys of the holy mother, the church, extend, and as far as it is granted to you and entrusted to me. I also restore you to the innocence and purity in which you were when you received Holy Baptism. I also forgive you all the punishment that you owe to suffer in purgatory. I will close the gates of hell for you and open the gates of paradise for you. Also, all the good you have done, or may do, will increase your happiness and divine grace.
And if he is a priest or clergyman, it shall be said: I absolve you also by this very authority from the Officiis and Vigils omitted by you, as well as from Simony and Irregularity, if you have committed any.
But the sick person shall be told: And if thou shalt not die of this disease, even so shall absolution be perfect unto thee, until thou draw thy last breath. In the name of the Father, and of the Son, and of the Holy Spirit, Amen.
John of Rome, by order of Mr. Francisci, Commissarii. Conrad Müller
wrote it.
56. M. Enoch Widemann's news of this Tripontinus.
From M. Enoch Widemann's Höfischer Chronik, which is in the Rathsarchiv zu Hof, printed in Kapp's "Sammlung", p. 66.
In February 1516, a Roman traveller, Franciscus Tripontinus, who had been wandering in Germany for almost a year, arrived here at the court and received a rich indulgence for all sins, disgraces, vices, and wickedness, such as burning, robbing, murdering, killing, committing incest, oppressing poor orphans, neglecting church services, usury, and also salvation from purgatory. etc.., to all those who have given substantial alms for the maintenance of a hospital in Welschland, in Saxia de Urbe, where poor people, and whorish and foundling children put away by the clergy should be educated (as this Hudler has handed over notes about this to the people without shyness). That Germany therefore had to help the Welsh with its money, and raise their whore children, as if it were a work especially pleasing to God, so that heaven could be earned, and the torment of the sheaths avoided. From this it now appears clear whether D. Luther had an untimely zeal, since he turned away from the papacy by God's intervention and attacked with his writings such impudent boys (as monk Tetzel was in the Mark), who not only shamefully cheated Germany out of money, but also gave cause with such letters for all kinds of atrocious sins and disgraces, which God forbade in His law.
2. by the general commissions in other countries as well.
a. Joh. Angelus Arcimboldus and Christoph de Forli and their subcommissaries Tetzel and Samson.
57 Hermann Bonni Relation, how Arcimboldus was seen with his indulgence in Lübeck in 1516, and had silver cauldrons and frying pans made there.
From the eoruvevckio eüronie. Uudee., x. 134. This book is printed in 1678 in Dctav.
Anno 1516 Pabst's Leonis X. Legatus and Executor indulgentiarum, Johannes Angelus Arcimboldus, came to these countries, and finally also to Lübeck. He was brought in with great pomp and a splendid procession, and he collected a great deal of money in these countries through the letters of indulgence; however, this subsequently caused much confusion, because all of Germany was divided into different religious opinions. He had a whole silver service made for him in Lübeck, as well as silver kettles and silver frying pans, from the indulgence money collected in Denmark, Sweden and Lower Saxony; he had a bill of exchange merchant, a citizen of Cologne, named Antonius the Nale, with him, who immediately had to transfer this indulgence money to Augsburg and Italy by bill of exchange. This Antonius der Nale was strangled at night in a whorehouse in Lübeck, then secretly thrown into a puddle, and thus found dead.
58: Emperor Maximilian's order for Arcimbold to lay out his indulgences in Meissen. 1516.
From Tentzel's "Historischer Bericht," Vol. I, p. 102 reprinted in Löscher's Ref.-Acta, Vol. I, p. 387.
We Maximilian, by God's grace chosen Roman Emperor, at all times Major of the Empire, in Germania, in Hungaria etc., confess that we have allowed and permitted the venerable, our dear devout John Arcimboldo, papal legate, knowingly with the letter, so that he may publicize and use the papal indulgence in the monasteries of Meissen and Camin, and have and take all the money that falls from it,
256 Vom Ursprung u. Fortgang d. päbstl. Indulgences. 2nd section, no. 58 ff. W. xv. 313-316. 257
We sincerely commend this to our princes, the bishops of Meissen and Camin, and want them to follow the aforementioned papal legate with such jubilee money without confusion. This is our serious opinion. Given in our castle Ehrnberg, on the 27th day of August, Anno 1516, in the 31st year of our realm.
59 A letter of indulgence signed by Tetzel's hand, feria tertia post Lamperti Anno 1516.
From Hottingen's xrirnit. Heickelb. S. 29.
To the devout and beloved in Christ JEsu, Petro Currificis and Anna, his wife, we Bartholomew, the undeserved Prior of the Order of Predicants, wish salvation and abundant grace of God! Since your godly devotion, which you bear especially towards our Order, justly requires that we graciously communicate to you the benefits bestowed upon our Order by the most holy grace of the Savior: For this reason I give you the grace that you may be especially made partakers of all the masses, prayers, sermons, vigils, mortifications, 1) fasts, labors, and the other good works which our Lord Jesus Christ will have performed by the friars of our convent, both in life and in death; so that by the help of many voices you may earn both here the riches of grace and there the reward of eternal life. Next to this I will and decree that after your departure your souls shall be committed to the prayer of our fraternity, as soon as your death shall have been made known to us. For its authentication and testimony I have preprinted the seal of my priory. Given Tuesday 2) after Lamperti in the year of the Lord 1516.
Johann Tetzel.
60. memoirs, instructions and statutes of the venerable father, Mr. Johann Angeli Arcimboldi, Juris utriusque Doctoris, Brobst of Arcisate, of the apostolic see Protonotarii, and of the most holy in Christ Father and Lord, Pope Leo X, Referendarii, and to the
1) "Mortifications" put by us instead of "moderations" in the old edition. In Latin, eastiZutionnm will be found.
2) tvriu tertiu post I^inperti is given in the old edition by: "the third Feyertag after Lamperti".
Cologne, Trier, Salzburg, Besancou, Bremen, Upsal and the same; likewise Cambray, Dornick [Tournay], Teronane, 3) Arras and Camin, cities and districts Nuntii and Commissarii, to proclaim and distribute the indulgences and liberties for the building of the cathedral church of the Prince of the Apostles in the city of Rome; which the said Commissarius agrees to keep unbreakably, under the penalty named in such apostolic bull of indulgences, set by the Most Holy Our Lord, and pronounced by his sub-commissarii and sub-deputies, as well as all and any preachers and priests who may be appointed or yet to be appointed in the work of the aforesaid Holy Indulgence.
From Kapp's "Nachlese," Theil III, p. 176. Translated into German.
First of all, the reported provost and apostolic commissary orders that said confessors or penitential preachers, whom either the commissary or the subcommissarii appointed or to be appointed by him shall be of a tender conscience, people of good life and at least mediocre learning, who know how to distinguish between good and evil, leprosy and leprosy, that is, sin and sin, and that they are willing to promote the glory of Almighty God and the Holy Apostolic See, and the salvation of the faithful who wish to confess to them, and to drive the people to the acquisition of said indulgences and liberties, and to solve the confessionalia, according to their ability; and that said confessors and penitential preachers are bound to vow and swear into the hands of the Commissarii or one of his deputies to keep what is set forth below; and that they also, as soon as they are chosen as confessors, consider themselves bound to keep everything described above or below in the same manner as if they had promised it with a bodily and proper oath.
Likewise, he decrees that in all places where the cross is raised for said indulgence, as long as it is erected, daily, or as often as the Subcommissary deems fit, after Vespers and the Completorio, the praise of the Blessed Virgin Mary and of the cross, according to the manner customary in the respective places, shall be sung by the clergy.
3) See the first note to the following number. "Teronane" will have come in by double reading of lornueensem and omission of LLorivensem.
and the penitential preachers, with white staffs, and the subcommissary standing in their midst, shall be solemnly and devoutly offered before the cross. And when such stationes have been performed, the Commissarius or Subcommissarius shall join the confessors and penitential preachers in the sacristy, for the resolution of any doubtful knots and scruples that may occur.
Likewise, the subcommissarii shall see that all confessors and penitential preachers have a place in the church where the cross is erected, according to their dignity, as they hear confessions, and follow the penitential preachers in Rome therein; and that their chairs stand in proper places of the church, with their names and surnames in large letters, and the pope's coat of arms printed on such chairs. Nor shall they hear confession anywhere else than in the church where the cross was erected, except for persons who are prevented, such as the sick, the aged, and pregnant women, and others of the like, even those of nobility, and if it seems good to any of the said sub-commissioners that some persons and cases of conscience be heard in confession in other places besides the said church, but which are suitable for it, it shall be left to their consideration.
Likewise, in every parish and large city where the said liberties and indulgences have been proclaimed, as long as the cross is erected, there shall be at least three sermons a week throughout the year, namely on Sundays and other feast days of the week; or if there are no feasts, on Wednesdays and Fridays 1) (feria quarta et sexta). During Advent and Lent, however, only one sermon is to be preached at the proper hour, and two on feast days in the church, where the cross will be erected. The preachers should know that they are bound in their conscience to explain the bull and its articles to the people in their sermons, together with the immeasurable benefit they can obtain for their souls from such indulgences; and also the liberties contained in the bull, with the exception of all scruples; but only according to the texts in which the cases are contained in which they can obtain absolution or dispensation. And they shall first of all promote the salvation of the Christian souls, then also the benefit of the Roman Church, for the building of the main church of St. Peter, that also the preachers as well as the confessors shall be instructed by it to some extent, and all shall learn what they have to look at and do primarily.
1) Here in the old edition tsria Quarta et sexta is given by: "Thursdays and Saturdays".
The preachers should take care to instruct the people that the present indulgence has its full power and validity, so that they will go about acquiring it all the sooner when they hear from the preacher's word that everything is correct and certain; That the most holy Lord, our Lord the Pope, has full and perfect power to grant the same plenary indulgence for the living and the dead, and the forgiveness of all sins and punishments that one might suffer in purgatory, and all the liberties written below, because he, by handing over the keys from the hands of our Lord Jesus Christ to St. Peter with his successors, said: And what thou art on earth etc. is the governor of God on earth; and whoever doubted this authority doubted the Christian faith and would not be a Christian. Furthermore, they will explain the urgent, indeed, emergency causes why the Most Holy One, our Lord, was moved to grant such an indulgence as is written in the beginning of the bull, namely, because the church of St. Peter and Paul, which is the head of all the churches of the world, was taken down to the ground by Julio, of blessed memory, with the intention and intention of building another, new one, the like of which does not exist in the whole world. As it is reasonable, because it is the head of all others, and with it the seat or residence of the Pope, and innumerable bodies of martyrs and other saints lie there, which in such cremation are always disfigured by rain and hail (weather). As a result, the same unburied and irrigated heap cannot remain lying there any longer without great disgrace to their holiness and to the whole of Christendom. But since the church itself has been started with such costs, and the income of the whole Roman church would not be sufficient for its perfection, its holiness has had to seek the accession of the believers in Christ, and has thus provoked them to it with the indulgences, which are St. Peter's own treasure. But since it is proper that their goods be used for the benefit of the Church, all the faithful of Christ should be exhorted to contribute to it, because St. Peter offers them his treasure and the kingdom of heaven. By and by, the said preachers and confessors will finally come to the matter itself, and present that in the present bull there are four main graces, each of which can be obtained separately, without the other.
First of all is [the grace of] perfect forgiveness of all sins. About which grace nothing higher can be said, considering that the man who, through sin, is deprived of the divine
260 Vom Ursprung u. Fortgang d.päbstl. Indulgences. 2nd section, no. 60, W. xv, 318-321. 261
And that all the punishments which one should suffer by right in purgatory because of sin committed and divine majesty offended, are thereby forgiven him, so that when he then dies, he leads straight to heavenly glory. And although nothing can be rewarded according to dignity in order to acquire such grace, it seems that in order to entice everyone the more to acquire it, the following can be well observed or arranged:
First of all, everyone who has repentance in his heart and confesses with his mouth, or who has repentance in his heart, with the intention of confessing in due time, should visit at least seven churches set apart for this purpose, where the coat of arms of the pope is affixed, and in each church devoutly say five Pater noster and five Hail Marys, to the glory of the five wounds of our Lord Jesus Christ, through which our redemption was effected, or the Miserere, God, have mercy on me 2c, which psalm is extremely useful for obtaining forgiveness of sins.
The sick, however, and those who are otherwise incapacitated, shall visit seven altars, which the commissary or subcommissary shall appoint in the church where the holy cross is erected, on which shall also hang the coat of arms of the pope, with like devotion and prayer. And if the persons are so ill that they cannot well come to such a church, their confessor may appoint an altar in a suitable place, according to his condition, that they may visit such and acquire the indulgence with prayer in the same way as if they visited seven churches; but for those who are lying in bed, some prayers and some devotional image may be arranged. And in the case that someone else asks to be excused from visiting the said churches and altars for one reason or another, the confessors may well allow it, according to the cause involved; but that, on the other hand, a greater tax be levied. However, in order that the tax for building the main church of the Prince of the Apostles may be increased, the confessors and penitential preachers, when explaining to the confessors the power and merits of plenary indulgence, must first ask them finely: What and how much they would like to give according to their conscience? so that they can then persuade them to pay the tax. And because the status and devotion of people is so varied and diverse that the reported Commissary cannot consider everything and set certain rates according to it, your paternal dignity has meant that according to the conscience of the people, they should be able to give more.
My louse therefore a difference to meet that about said attendance of the churches all Christ believers of both sexes steer approximately in the following way, namely:
The kings, queens and their sons, archbishops, bishops and other great princes, shall pay only 25 Rhenish florins.
The abbots, high prelates of the cathedral churches, counts, barons and other wealthy lords and their wives shall each pay 10 such florins.
Other prelates and lesser nobles, and governors (that is, parish priests) of large estates, and all others who earn 500 such (Rhenish) florins from permanent income or goods, or otherwise commonly during the year, shall pay 6 such florins.
Other citizens and merchants who collect 200 guilders shall pay 3 similar guilders.
Other citizens, merchants and craftsmen who have their own income and family, at least one such guilder. Other lesser, who have something in their own income or from their trade, half a similar florin.
The others, according to the confessors' state of mind. Which confessors shall examine very carefully how grievously, often, and how long the confessors have sinned, also their state, fortune, and conscience; and if they wish or are able to give more, they shall exhort them to do so, but if they do not wish or are not able to give more or so much, they shall not let anyone, if only to promote the building of the church, as much as they can, without mercy, because here the salvation of the faithful in Christ is sought so much as the promotion of this building. And those who have no money, may repay it with prayer and fasting. And what is said of men is also understood of their wives and adult sons, who may have peculium. And it is to be known that reported wives, so that they otherwise cannot manage without the will of the men, can nevertheless steer to this use of their given or contributed property, or other property coming to them by right, even against the will of the man.
b. The other main grace is the confession slip. Whereby the preachers and confessors shall particularly state and declare what most important and great liberties are given them: especially to choose a competent confessor, who shall absolve them from all banishment pronounced by a man, on the consent of the parties, and from all grave crimes otherwise before the apostolic see.
The priests may release the sins they have retained, once in life and at the hour of death; but at other times, as often as necessary, and once in life and at the hour of death, they may grant complete remission of all sins, and change all vows, except those of monasticism, chastity, and Jerusalem [pilgrimage], which have been publicly or solemnly vowed, into other godly works; likewise, they may administer Holy Communion at all times of the year, except at Easter and at the hour of death.
The third main good or grace is the communion of all goods of the church. And the said preachers and confessors will indicate a high value of the same: namely, that those who control such St. Peter's building and their deceased parents, who are different in love, may now and forever have a share in all prayer, intercession, almsgiving, fasting, supplication, masses, canonical hours of prayer, mortifications, pilgrimages, and all other spiritual goods that happen or may happen in the universal holy contending church, and by all its members. Which two main goods, the confession booklet and the community of all goods, the aforementioned Commissary, for the greater convenience of the believers in Christ, has set out a certain summa and ordered to be given to them, so that they are included in the confession booklets; therefore, it should be brought to their attention what goods of grace they obtain from the confession booklets.
The aforementioned Commissary also wanted that, in order to entice the believers in Christ to purchase them even more, and not to exclude the poor from such gifts of grace because of their poverty, each confession slip be distributed for the fourth part of a Rhenish gold guilder; however, so that four of these make one such guilder; Unless those of nobility or wealth, out of devotion or weariness, want to give more, which several shall then be placed in the indulgence box, above the ordinary treasury; or if the like are to be lent to a college or monastery of male or female gender, then their number and wealth must also be taken into account. For if they live on their own income, they shall give 10 or at least 6 such florins. Similarly, only one person is to be written on the confession slips, unless husband and wife, who are in one flesh, and father and sons, who are still in paternal power and have nothing of their own, are to be counted as one. The others shall make individual confession slips for their friends and relatives as they wish. The poor, however, will be taken care of in their own time.
shall be granted. The four mendicant orders, however, which will have to deal with the matter, shall receive the same free of charge for each convent or monastery of the place where the indulgence is announced. They can therefore write the confession note themselves and have all the brothers' names put on it, and it will be made out in the proper form. But they have to note that they cannot be given completely free of charge, according to the bull. They may then endeavor to acquire such by promoting the work with sermons and confessionals, encouraging and exhorting the faithful to steer diligently, in the certain confidence that they and other brothers and monks, whatever order they may be, may enjoy the grace of the said confessionals, choosing special confessors as they will etc., regardless of what other liberties and statutes their orders, even if confirmed and affirmed by apostolic authority, may say against it.
It is also to be noted that in order to acquire said two main graces (or rights), it is not necessary to go to confession or to visit churches, but only to solve the confession slip. And although some think that they are already well provided with confession slips, because they have others, the preachers and confessors should teach them well that so many and high graces are bestowed upon them therein that the faithful in Christ may never tire of them, but as much as the overflowing and mild apostolic See bestows for the salvation of souls, they should also redeem them and never neglect the apostolic graces that make souls blessed. Furthermore, they should know that two great graces are included in present confessionals, which do not easily occur in others, namely the redemption from the ban, which is also pronounced by a man, and because of the communion, which the confessor to be chosen may administer. The matter described below is also to be well remembered and well explained and presented to the believers in Christ: namely, that in all confession slips only once in life and at the hour of death is absolution from the cases reserved to the apostolic see, and complete forgiveness of all sins and indulgence given; therefore, as many times as they have confession slips, so many times in life can they be absolved from such reserved cases and obtain complete indulgence. For it is good to have several confession slips, because of the frailty of the human race, which is all too inclined to sin; and thus, as often as one angers God in the reserved cases, so often can he obtain redemption by the authority of his governor. And thereupon the
264 Vom Ursprung u. Fortgang d. päbstl. Indulgences. Section 2, No. 60, W. xv, 323-328. 265
Preachers and confessors should indeed do this, and make it clear to the people that during this indulgence the confession slips they have or will have are of no use for its proclamation, because their power rests (or is stopped) in the meantime, but afterwards, when it is over, they regain their power.
d. The fourth main grace is for the souls in purgatory, because of the complete forgiveness of sins; of which the preachers and confessors should also explain the power and virtue well, and at the same time imagine that, since the dead cannot help themselves, those who enjoy and hold their goods are obliged and guilty to ask for their reconciliation, and to invest some of the goods left to them for the salvation of their souls. Therefore, he is to be considered most ungrateful who perhaps possesses a large amount of the deceased's goods, if he does not want to spend a little for their benefit and best. And it is most unjust that the poor deceased must be plagued with such heavy penalties of sin for so long, since he could get rid of what he left behind with a little money, and of which, for example, his inheritance, without asking for it. For no one will doubt or reasonably contradict that such a complete indulgence, at least by way of petition or as an aid, will be granted to the souls in purgatory, for whom alms are given, for the complete remission and annulment of their punishments.
Therefore, with these and similar reasons, they will be driven to pay taxes for their parents, relatives, friends and benefactors. Which tax shall be according to the first taxation of the feast of jubilee, so occupied for the living. However, Christian believers should know that the more they receive charity and property from the deceased, the more they are obliged to pay taxes. In this case, there is no need for repentance in the heart and confession with the mouth, because such grace is based only on the love in which the dead differ and on the tax of the living.
(2) After these four principal graces, some of the liberties mentioned in the bull must be touched upon, and especially those about or from all vows; except chastity, monasticism, and Jerusalem [pilgrimage], of which vows this is to be understood, nevertheless, if they have been solemnly vowed; for otherwise they may be turned to the good or into the building of the said cathedral church; which liberty is to be made known to the people by the preachers and confessors. But the penitential preachers and confessors shall note,
and they are hereby forbidden to take the great vows, namely (of the pilgrimages) to the threshold of St. Peter and Paul (in Rome), and to St. James in Compostell. Jacob in Compostell, and all other such vows (in which the expense of traveling now and then, with offerings or other complaints of the vows, may amount to more than 10 Rhenish gold florins), but they shall report them to the Lord Commissary, or in his absence to two of his sub-commissaries, or if there is only one, to one, but otherwise, as said, to two at the same time, and make the conversion tax with them or him. In other cases, however, they may transform themselves. And this is to be observed at all times by all sub-commissioners as well as confessors, that at least the travel expenses otherwise necessary for the fulfillment of such vows and the offerings, which they would make in the process, are brought to the treasury; unless they would have cause to remit something of it, which is respectirily left to their good pleasure, if only it is not less than half. There shall also be counted the hardships and burdens that he who has vowed such things would necessarily have to take upon himself if he were to perform the vows, in order to then pay the tax to the treasury in such a way as he would like in his conscience to be relieved of such hardships and troubles; and some prayers and fasts shall be laid upon him over and above such tax, according to the judgment of the confessors.
The other liberty concerns dispensing and dealing with those who commit simony and act contrary to the rules, both over the prebendaries or spiritual goods, or offices themselves, and over the fruits unlawfully enjoyed under both courts. The preachers in the pulpit should touch moderately on this freedom, as far as the simony merchants are concerned, so that the people are not annoyed, and only say in general what kind of freedom it is. Which, however, may be further carried out by those who unjustly enjoyed the fruits of the prebends. For there are many ways in which one's conscience may be violated in the case of such unjust and evil enjoyment of the fruits raised: namely, if one neglects the sacerdotal duties; for then they are liable to restore the same fruits or revenues, according to the time when they neglect the canonical hours. This also applies to what is distributed daily to the canonicos or canons who actually stay there. For if they do not keep their hours properly, or do not wait for their hours and other divine official duties, or otherwise violate the
If the confessors have acted in violation of the church ordinances, they must return the unjustly enjoyed gifts to their court of conscience, or to God. Concerning this freedom, all confessors are forbidden that they do not violate it at all, but that they act jointly with the said Commissario, or two of his sub-commissaries, or (according to the above) only one, if there is only one; then a settlement may be reached with them (such sinners). Whereby the sub-commissioners must note that many are in such debt, and that the simony collector has no beneficium (or prebend), and consequently such is open; consequently, through such freedom, he again becomes partaker of the prebend in both courts. For such grace they shall pay the income of one year of such prebend, which they bought by simony. The same shall apply to those who have acted contrary to other rules, that they pay the income of one year. It should also be noted that if the benefit of the body (real estate) or prebend is small, and on the other hand the distributed endowments or donations or offerings, and other extraordinary additions are rich (fat), a larger assessment should be made according to these; to the extent that the orders can also be dispensed with, that they can wait for service therein.
But as far as the income of the beneficiaries by simony or in any other unjust way is concerned, diligence shall be done, and they shall be urged to give more, as much as is possible; namely, about half, the third or fourth part, or even less, if the unjustly possessed would not be so great or reasonably excusable, which depends on the conscience of the sub-commissioners. And if they would not be capable of any benefits in the accepted orders, then one sees to the worse or more unfortunate kind of irregularity that they give 12 or 10 or only at least 6 Rhenish florins.
The third liberty is to act on what has been wickedly taken, so that one either does not know, or knows according to some cases set below. For example, if one usurer owes something to another, or if one owes something to a single church, it should fall to the Roman church by right. Similarly, in such things as come into someone's hands, be it in whatever way, and yet do not know or doubt to whom it is to be returned. Likewise, in things left to the poor of Christ in general, or to a church without endowment. The preachers should explain such cases to the people, so that they may understand them correctly, especially in the following cases
In the first case, because of the stolen uncertain goods, because many are in this debt, especially merchants, who often cheat people they do not know in some way, if they sell higher than the goods are worth; or sell evil for good; or take something more than the value is, if they borrow for a while, or in some other way, of which there are countless. For in all such cases restitution should be made, and yet one does not know to whom or where. Likewise, all other cases of certain good are to be explained, especially if one should pay a certain amount of money to holy places or the poor in general, and perhaps cannot pay the whole sum in a timely manner, because then he can settle with the commissioner or sub-commissioners on an honest basis, and get rid of the payment of the whole sum.
In the case of this third type, the preachers of repentance must be careful, and they are hereby commanded not to count them out, nor compare themselves with them, unless their consciences amount to about 20 Rhenish florins and less. If it is more, however, they must diligently investigate such consciences, and inquire into the relevance of the trade and the debt, and then let it reach the Commissarium or the Subcommissaries, at least two, as said above. Which sub-commissioners, after careful consideration of all circumstances with the confessor, should urge the debtor to pay the whole sum, if possible, or half or the third part, with the idea that without compensation they cannot be saved. And if he does not want to or cannot, or another valid cause would otherwise be, it is left to the consciences of the sub-commissioners that they can still let up a little more, in order not to leave the soul of the confessing person entangled any longer.
The fourth liberty is to dispense with those who have been ordained before their age, without dispensation, on account of irregularity, and that they may maintain in the received order of the ministry. This pardon may also be proclaimed to the people by the preachers; and the confessors are forbidden not to count them out, but to report it to the commissario or subcommissaries, as reported above, who shall deal with such as have been thought at the other liberty of others guilty of such irregularity. But if they have no benefices (or spiritual goods), they may deal linder with them, that they give about 6 such (Rhenish) florins.
The fifth freedom is to dispense,
who have married in a forbidden degree of blood friendship or affinity. And it is to be noted that here is a carnal and a spiritual hindrance. In the first there are four forbidden degrees. The intermarriages in the first and second degree of affinity, namely by secret but not public (or nefarious) fornication, can be exempted from the sin and the forfeited penalty of banishment and dispensed with in the court of conscience alone, and the fruits born or to be born can be declared legitimate. And because this point is not clear enough in the bull, an example is set here, so that it may come right into the heads of all, or become understandable. If one had slept secretly with Bertha, and then engaged himself to Clara, her sister, and also slept with her, the pope allows that this case may only be dispensed with in a court of conscience. And this for a good reason, because a consummated marriage must be more valid than that secret mixture of whores. If, however, their intermarriage were to become public, and one knew of their affinity, the pope would not want to dispense with it, because of the public outrage, and in this he allows a dispensation in the court of conscience, because if such whore intermarriage were to come to light, it would be challenged and divorced by process. But if it remains secret, they can always live together in marriage, and the children inherit their estates.
And in these two things preachers should be careful not to let themselves out too much, lest the people be offended; and lest anyone who does not believe that someone can commit such a thing think that, hearing it, they are immediately granted forgiveness and redemption. Rather, in such cases the preachers in the pulpit should only speak of it in general, and indicate that all sins of the flesh can be forgiven, because God is not sparing in grace, because it is greater than all the sins of the world, even the most grievous. But the confessors are to question the confessors carefully and gently and thus bring them to confession; and when they have given them due punishment and warning, they are to impose salutary penance on them according to the bull; and when they have informed the commissioner or sub-commissioner, as aforesaid, of the crime and the criminal, they shall make a taxation with them, which they shall bring to the caste or box; which, according to other taxes imposed in the same cases by said sub-commissioners and confessors, shall be left to the equal judgment or good pleasure.
What closed in the third and fourth, together
If a man is married or divorced, he shall be dispensed with in both courts (of complaint and of conscience), and he shall be declared to be remarried and the children obtained to be legitimate. In these two matters, however, the penitent preachers are forbidden, as mentioned above, as in which the sub-commissioners must proceed in such a way that.
If they are in the third degree and rich, and have married unknowingly, they shall give 15 such Rhenish florins to the box.
If of medium wealth, 10 if poor, 5 if quite meager, as much as you can get.
But if they had married knowingly, they would have to pay much more, at the discretion of the sub-commissioners. And it is to be noted that by this freedom to dispense in the third degree, it can also be dispensed with if the contracting (or married) parties were in the second and third degree at the same time, because of the legal rule: that in as many degrees as one is of tribe, in the same they are also distant from each other; therefore they are also to be considered as people in the same degree. However, they shall give something more than if they were badly in the third degree, which the sub-commissioners will determine at will.
But if they marry in the fifth degree, the rich shall give 6, but the poor 4 and 3 florins.
The other obstacle is spiritual affinity, except for the single or multiple degree between the baptized and the exalted (Levatum and Levantem) alone; other degrees can be dispensed in both courts. But, as said, the penitents shall not enter the trial court (foro contentioso), but shall consult with the commissario and subcommissaries, who shall proceed with them as is said in the fourth carnal impediment. In all said cases, the confessors may dispense or count out in the court of conscience. Likewise in other works of incest and adultery, fornication, and others; but they shall consider the magnitude and length (or age) of the crime, and the nobility or wealth of the sinners, and after such all set the assessment as they find equitable in their consciences.
The sixth liberty is to settle with those who have wrongfully appropriated goods of the churches or monasteries, but cannot be urged to restitution by the courts, because those to whom it is to be restituted have no deeds or other necessary evidence; for those in such possession may not be restituted by the courts.
If such writings were available, they may nevertheless settle; and if the settled money has been delivered to the cashier's office (or box), they are free from further compensation against said churches. And that they can then keep such things completely unprohibited is conceded in both courts.
The preachers must proclaim this freedom to the people, and the sub-commissioners must see to it that it is properly declared. And the preachers must be careful to do this, because it is very important to rid the consciences of those who withhold such things. For it is not to be believed that those who have had such things for so many and so long years would now want to disown them with shame and disgrace. Therefore the apostolic see, which thirsts for the salvation of souls, proposes a way by which they can be brought to relieve themselves of them with the benefit of the head of all churches (that is, St. Peter's Church). The preachers are also to touch the case, if those who have taken such things do not know for sure whether the goods belong to a church, but are only in doubt about it: that in that case it can be compared with them all the sooner. In this part of the liberty, the penitential preachers (or confessors) are completely forbidden not to settle in this matter on their own, unless, as aforesaid, only a sum of 20 such florins, but to consult with the appointed commissioner or sub-commissioners. Which sub-commissioners shall indicate to the one who has such church property: that without reimbursement no salvation can be hoped for, therefore they should at least agree to half. However, the sub-commissioners may, according to their convenience, let up to the third or at least fourth part, as it seems to them that the confessors would like to be treated. But they shall not lack diligence, because it is a most important case or point.
The seventh liberty is to seize and rightfully receive, for the benefit of the reported building, all goods, things, and monies which have hitherto been bequeathed, in whatever will it may be, to all uncertain churches and holy places, and such uncertain or absent persons, of which no science can be had, for the replacement of any stolen property, and which may still be bequeathed within the said two years; which the Most Holy, our Lord Pope, has bequeathed to the said building. And it is to be noted that between this indulgence or pardon and the above third one is the difference that there is no property left behind for the sake of the
stolen or stolen away occurs, and thus the pope does not draw to St. Peter's building, but only gives freedom that those who should give it to uncertain churches, holy places or poor in general, can, if they want, instead of paying uncertain churches or poor, enter into settlement with those who are ordered to act because of the building. In this present case, however, what is left behind for what has been stolen or stolen will be drawn on for the building in question, and can thus be seized by the building merchants or the executors. Likewise, the pope shall draw to the said building all goods that are illegally possessed by others; but those to whom such goods would have to be restituted cannot claim them again in any way. Likewise, all property which should be used for the release of prisoners, and which has been or may be bequeathed by anyone for such release, during said two years. Likewise, all goods that should be applied to banquets or other ceremonies by vow, custom, statute or law.
With such liberty, the preachers are commanded, under the penalties contained in the bulls, to announce, declare and indicate to the people all such cases, especially of that which has been left to replace what has been taken, under penalty of banishment, as below, and 100 ducats to be applied to the said construction, that all, who know something of such cases, and the notaries in particular, who are required for the last wills, give notice to the Commissario or the sub-commissaries beforehand, within eight days, from said notice, respective, so that such goods may be seized by the Commissario or the sub-commissaries themselves. From which ban they cannot become free, as if they 1) report such from the beginning; and that then reported sub-commissioners proceed to their seizure. However, they may deal with the owners or debtors themselves, for example, that they take half, third or fourth part, as it wants to go best, and let it be done according to the nature of the persons and the debt, and they find it good in this case (the confessors, however, may beware that they take hold of this freedom, where it amounts to more than 20 florins, as aforesaid, nor also in the way, as follows, of the cash 2) themselves), and then release the debtors from all further compensation.
1) Here we have erased "not".
2) "themselves" inserted by us.
272 Vom Ursprung u. Fortgang d. päbstl. Indulgences. Section 2, No. 60, W. xv, 333-336. 273
As for the preachers in particular.
Likewise, the preachers are commanded to remind often in the pulpit that all indulgences, even if they have been granted 1) by the Roman Pontiffs or others, are revoked, according to the Bull and Summaries (or Notice); except for those which the reported Commissary deems it good to renew and grant, and which he has already renewed, and still wants to renew.
They shall also exhort the believers in Christ with the aforementioned reasons that they diligently contribute to the aforementioned building and solve the confession slips. Similarly, they shall point out to them that no one shall deliver any money to the confessors or sub-commissioners for the purpose of obtaining indulgences or settlements made or to be made in the aforementioned cases, but that they shall deliver them to the treasury, if possible, with their own hands or by their own messengers. And if they are settlement monies, they shall be placed in the box with their own hands or with their own messenger (but in the presence of the subcommissarii or another person appointed for this purpose). Otherwise he shall know that he has not gained the indulgence, nor been freed by virtue of such settlement; but rather, if he knew this, and yet, out of contempt or good will, delivered said monies into the hands of the subcommissarii or confessors, he shall know that he has incurred the sentence of excommunication. The sub-commissioners and confessors, however, who accept such monies in some way into their hands, or otherwise deal with them fraudulently, shall be liable to the penalty of banishment, according to the bull, and in addition to 500 ducats fine to the above-mentioned building, as contained in the bulls and in the summaries of said commissarii with more. The said preachers shall also declare all and any blasphemers and slanderers, or other objectors to the said indulgence, by force of the said Commissarii, or rather by apostolic, as banished, accursed and outcasts, who, if the said Commissarius or the sub-commissarii will have science of it, will draw them to even harsher punishments and proceed against them.
As for the confessors in particular.
Confessors and penitents should also know that they have the power to absolve from all sins, however grave they may be, even in the cases reserved to the apostolic see, except those mentioned above. But is
1) "self" set by us instead of: "only".
In the reserved cases, if the misdeed is very great and the criminal is an official person and of great property, they shall talk to the sub-commissioners, and with concealment of the name and surname, merely with naming of the crime and the same protractedness and atrocity, and the criminal's property, they shall need their advice. Also in such grave misdeeds, that e.g. Murderers, murderers of princes and next of kin, death-rowers (parricidae), church robbers or desecrators, and others who commit such abominations, shall be admonished to public penance, where possible, and it may be done without danger before secular authorities, that on the day of penance or confession they go to the confessor naked to the clothes on their legs or shirts, slowly and devoutly, and ask for forgiveness before the cross, and receive the chastisement (scourging) in the Roman manner from the penitential preachers, remembering that our Savior Jesus Christ was not ashamed to let himself be stripped naked in Pilate's palace for the salvation of men, and to be beaten with cheek strokes and cruel rod strokes, and to endure such punishments until death. And if such public penance will not be convenient and imposed, they shall compensate the same with the greater tax. The confessors shall also, when counting the number of those released from the bonds of the ban, take care not to interfere with the external trial court, but shall refer them to the commissary or the subcommissaries themselves, and in the court of conscience shall diligently consider the cause why the banished persons were entangled therein, and the time during which they remained hardened or deaf in the ban; and if the matter is important, consult with the commissioner or sub-commissioners, and then at the same time, according to the relationship of the matters and the time of hardening, set a valuation with them, and then count them loose. Likewise, as often as reported confessors are summoned by the commissioner or subcommissioners, they shall appear before them; and if they hear anything to the disgrace or detriment of said indulgence, they shall disclose it and be diligent to promote the same indulgence.
The sub-commissioners and confessors should also be careful that they do not accept anything for the jubilee or for the comparisons, but have it placed in the boxes by the believers in Christ with their own hands, as stated above, under the above-mentioned penalties. They shall also not induce the confessors, apart from the said tax, to give them anything for the Sacrament of Confession or for
If something is given to them voluntarily, they may take it.
The confessors should also swear in the above manner that they will listen to confessions with the greatest care, and that they will look more at the conscience than at the bag. And let it not be done, as sometimes happens, that some, out of avarice, seek only their gain and hurry over, without sufficient examination of the sins and the circumstances that have been involved. And it is not to be thought that such as are satisfied in their consciences deserve indulgence, when they afterwards remember that they forget even very gross sins, because of negligence on the part of the confessors, who did not properly inquire into the sins and their circumstances, which made them greater. Therefore, confessors should take care, as I said, that it concerns their conscience.
As far as the sub-commissioning scenarios in particular are concerned.
The sub-commissioners of the said indulgences, when they deliver the present reminders to the preachers and confessors, shall demand the above oath from them, and shall be extremely concerned that they perform all that has been described above faithfully and in fact properly and emphatically; they shall also see to it and take care that everything is observed exactly by the preachers and confessors, as far as each one in his place is concerned; otherwise they may take action against it, as seems good to them. Likewise, that the revenues of said indulgences and liberties be not diminished, but that all money be placed in the boxes to be ordered for this purpose, as the preachers have been commanded above to proclaim, and as is ordered in the Summaries; Except for the money for confession slips or confessionals, where a certain tax has been set, they may accept it in their hands, and from the income they may subsequently render due account to the Commissary, and see to it that, under penalty of banishment and 1000 ducats, which are to come to the said building, confession slips are printed by no one but the printer, whom the said Commissary will order, so that they may render due account. Likewise, they shall see to it that in every place where the cross has been erected, there is only one who distributes the confession slips, who writes in a booklet all the names and surnames to whom confession slips are given. And if they give some out for free (without money), he shall put the reason with it, why and to whom he gave such. And in all the confession slips
he shall sign his name with his own hand. The booklet is then to be handed over to the reported commissioner so that no fraud can remain hidden, but that a proper account can be kept of everyone and everything.
Likewise, in order to remove all suspicion of fraud and delinquency, the reported Commissary orders that at least three keys be made to all boxes ordered for reported indulgences. The third key shall remain with the local bishop, or his vicar, or dean, or parish priest, or other person in ecclesiastical or secular dignity, as the Subcommissary shall find most convenient. Likewise, the Subcommissarii are commanded in the same manner that, when the indulgence has been proclaimed, they shall, as soon as possible and in the very first letter after such proclamation that they may write to the Lord Commissarium, commemorate such proclamation as having been made, indicating the cities, parishes and countries, likewise in which district and on which day and month the cross has been erected. Otherwise, if they do not do so, they will be suspected of deception, and an injunction will be issued against them. And when the time comes to open the said boxes, they shall be opened in the presence of all those who have the keys, and of some other trustworthy persons, as the mayor or other secular or ecclesiastical servants, as may best be done. And no one shall touch the money until it has been counted in the presence of the persons named, and if it (the money) is not known, it shall be appraised by persons of understanding. 1) If they have been counted in Rhenish gold florins, the sum has been drawn, and the booklet has been added, and the account of the confession slips distributed in such a place has been made and set to the same gold florins, an instrument or record of it is to be made by a public and legal notary, in which the presence of the above-mentioned persons, and in particular of the rentmaster or his deputy, is to be recorded, so that the money can then be deposited in a safe place, or the money is to be kept in a safe place.
1) The counting of the indulgence money may have been connected with not insignificant difficulties at times. We take from Körner's "Tezel, der Ablaßprediger", p. W, the findings of the counting of the same in Frankfurt a. M., which took place on June 15, 16 and 17, 1517:
276 Vom Ursprung u. Fortgang d. päbstl. Indulgences. 2nd section, no. 60 f. W. xv, 338-340. 277
The court shall order that the case be delivered to the said High Commissioner, as he shall order and command. In cases where the lot is counted or the dispensation (exemption) is granted in the external court of action, the sub-commissioners reported shall also see to it that, for the assurance of the lot-counted and exempted, they deliver to them patents or open letters of testimony, and send the names of those who have requested the same, with the nature and character of the cases, to the Lord Commissary where he is in the vicinity, or also to the city under whose jurisdiction they will be; for in whatever city he may be, a seal and letter may well be made out in good form.
Similarly, notified sub-commissioners shall comply not only with the special sub-commission issued to them, but also with the common commission or the commission issued by the apostolic see, in order to maintain the latter's authority and prestige. To promote its use and advantage. Therefore, they shall not only attend to their own commissions, but also to those of the other sub-commissions, and assist them wherever they can and may. However, they shall be cautious and completely removed from annoyance, so that they do not give the people the opportunity to speak against the indulgence, and they shall behave well among themselves. To which end they are to be ordered that no sub-commissioner, at least half a mile away from the cities and large towns, which are assigned to other sub-commissioners, put up the cross too close in the same way, so that there is no confusion; and if such a thing happens, the offended person is to report it immediately to the Lord Commissary, who will then make the appropriate order.
63 fl. of Frankfurt coins and Mainz pennies, 27 aldus on the florin;
18 fl. in rollbats and crossbearers, 15 on the fl.;
35 fl. in old turrnesen, 27 aldus on the fl.;
5 st. Schreckenberger, 7 on the fl.;
62 fl. in gold, good and proper;
3 fl. in Frankish coin;
3 fl. in Würzburg shillings;
3 fl. in medium Meissen groschen;
21 fl. in Räderalbus, 26 on the fl.;
29 fl. in medium wheel albus, as well;
4 fl. in bingen Hellern, 27 aldus on the fl.;
9 fl. in gold, not quite right;
2 fl. Rhenish;
3 fl. in gold from the lower forbidden lands;
I fl-wrong;
268 fl. in sum.
About this 13 blaffert Strasbourg coin and in different and foreign coins: estimated at 4 fl. Gold and 2 old Turrnesen frankfurt.
The rest may be done by the reported sub-commissioners and confessors with their own understanding, skill and diligence, so that they will not deserve anything less from Almighty God and St. Peter and Paul for such a great work.
Form of lot counting and total forgiveness.
May it be merciful to you etc. Our Lord Jesus Christ absolves you through the merit of his suffering. And I absolve thee also by this and the apostolic power committed to me herein and conferred upon thee: first, from all sentence of great and small ban, if thou hast fallen into any; then, from all sins repented of, confessed, and forgotten, and grant thee complete forgiveness of all thy sins, and remit to thee the penalties of purgatory, as far as the keys of the holy Mother of the Church extend.
If some special redemption or release (dispensation) has to take place, it can be remembered in particular; e.g. from the death stroke, church robbery, irregularity and the like, I redeem you, forgive you and release you etc. In the name of the Father, Son and Holy Spirit, Amen.
This is the first time that an indulgence by Arcimboldus has been communicated from the original in German. 1517.
Only at Walch.
Johannes Angelus Arcimboldus, Doctor of both rights, Prepositus of Arcisate, Protonotarius of the Apostolic See; and of the most holy in Christ the Father and of our Lord, Leo, by divine providence pope of the tithe, referendary, as also to the provinces of Cologne, Trier, Salzburg, Bremen, Besancon and Upsal and of the same cities and dioceses, so also to the cities and dioceses of Cambray, Dornick [Tournay] of the Morins, 1) Arras, Camin and Meissen, not less to the kingdoms of Denmark and Norway, for the construction of the main church of the most noble of the apostles of the city, appointed nuncio and commissa-.
1) In the heading of the previous document, instead of "the Moriner" it says "Teronane". The latter is wrong in any case. In Latin it says: Llorinsussm (Löscher, Ref.-Acta, Vol. I, p. 376). The Morini were, according to Caesar, a people in northern France on the Canal. - In the next number we are offered "Morin".
rius, wishes the Lord beloved in Christ.... Priest of the Utrecht Diocese and of the liberal arts Magistro, also of the holy divinity Licentiato, constant salvation in the Lord!
The sincere and zealous devotion that you have shown for the Holy Roman Church, for the Apostolic See and for the important construction of the main church of St. Peter of the City (for the promotion of which we hold the Commissariat of the Most Holy Indulgence). Peter of the City (for the promotion of which we hold the commissariat in matters of the most holy indulgence favored for this purpose), since you have contributed to its renewal in accordance with the order issued by us, according to the riches of love, cheers us up and urges us to lovingly pardon you, so that you can cast off the burden of sins and the burden of transgressions, and obtain peace of conscience and salvation of souls through the grace of God; as well as that we are inclined to listen to your humble requests, especially to those which, according to our understanding, are made out of a burning devotion. Therefore, in consideration of your humble and reasonable requests, we also permit you to choose a secular priest, or a religious priest, of whatever order he may be, even of the mendicant orders, as your confessor, who, after carefully hearing your confession, will forgive you for the errors, crimes, misdeeds and sins you have committed, however gross and heinous they may be; even for those which the said apostolic see has reserved to itself, if they were of such a nature that this see should be fairly consulted about them, and because of the ecclesiastical censures which have also been imposed by a man on an operation, and into which you would also have fallen, with the consent of the parties, into the interdict whose absolution would be with the said see alone: except if thou hadst secretly stalked the person of the pope, laid murderous hands on bishops and other high prelates, and used violence against them and other prelates; falsified apostolic bulls and letters of indulgence; brought arms and other forbidden things into the lands of the infidels, and the judgments and censures pronounced for the alum of the Holy Mother of the Church, and for bringing things from the lands of the infidels to the faithful contrary to the apostolic prohibition: once in life, and in such cases as this See has not reserved to itself, as often as you may require, as well as at the hour of death, to grant plenary indulgence of all your sins, and duly absolve you from them, impose upon you a wholesome penance, as well as the Sacrament of the Lord's Supper at other times of the year.
The church shall be sufficient for all the times, except Easter and the hour of death, and all the vows made by you (except the vow to travel to the promised land, to enter the monastery, to remain single) can and may be transformed into other godly works. Moreover, as long as you live, you shall be granted to have an altar with due reverence and honor, on which you may perform at altars which are suitable and honorable, at all times of the year, except Easter, also at such altars which have been charged with an ecclesiastical interdict, by whose power it may be, If you have not given the opportunity for such an interdict, with the doors closed, without the presence of persons under ban, not even with the ringing of the bells, and if the events occurring at the same time should require it, before daybreak, but as it begins to be day; so that neither you nor the priest who performs the sacred act in the manner now described can be counted a sin, either himself or through another suitable priest, be he secular or a religious priest, of whatever order he may be without distinction, even if he belonged to your known household, inasmuch as he, or any of them, cannot give cause for such a jnterdict, say mass, or have it said. Also, where you have a church or some churches that you choose for this purpose, you may devoutly pray for indulgences at certain stations of the city of Rome] during Great Lent and also on other days when one goes to the churches of the city and outside of them because of the unbelievers. (where one performs one's devotions standing or kneeling), in the same way as long as you live, just as often and just as much indulgence and forgiveness of sins as you would be granted if you visited said churches personally every day. Furthermore, you shall be allowed that your body may be buried with a pall at the time of the interdict, by whose power it may be decreed, where you have not given cause for this, in a manner usual to the church. And of this we pardon you by apostolic power, that we may be sufficiently and specially provided for this purpose, by present. Also we make you and your deceased parents, departed in sincerity of faith and in union of the holy mother, the church, of all and every masses, prayers, holy practices, fasts, discipline, stations, alms, intercessions and all other spiritual goods, which are done and
280 Vom Ursprung u. Fortgang d. päbstl. Indulgences. 2nd section, no. 61 f. W. xv, 343-345. 281
The Lord will do this in the future in the general holy church and the members of the same, by virtue of this same apostolic power. However, you should take care that you use this pardon of saying mass before day sparingly, because it is fitting that, since our Lord Jesus Christ, the Son of God, who is the radiance of eternal light, is offered on the altar, this should not be done in the dark of night, but in broad daylight. Finally, we grant you, together with the members of your household and family that you have at present, as long as you live, the Lenten season until Palm Sunday inclusive, and on other days on which the use of milk foods is forbidden (because, as we have heard, olive oil does not grow in your area), (because, as we have heard, olive oil does not grow in your region), butter instead of oil, and cheese, without anyone's freedom, even if both doctors agree, 1) to eat eggs and meat at the time when you are sick and weak, and at the same time, during the big week, it is forbidden to eat milk foods ever and always. Notwithstanding all mutual ordinances, which the above-mentioned our Lord Pope in all letters of our authority has not prevented and has not let stand in the way. To certify this, we have had the present letter drawn up and kept with our attached seal, which we use here. Given in Cologne in the year 1517, the 19th of the month of May, of the Papal Dignity of the Most Holy Lord N. in the fifth year.
Formula of absolution after heard confession:
Have mercy on you etc. Our Lord Jesus Christ absolve you by the merit of his most holy passion, and I, by virtue of the power of him and of his blessed apostles Peter and Paul and of our most holy Lord Pope, who have been entrusted to you in this piece, absolve you first of all from all church censures, in whatever way you may have fallen into them; then from all your sins, wickednesses and errors committed up to now, they may be as terrible as they like, also from those which the apostolic see reserves for you, as far as the power of the keys of the holy mother extends.They may be as terrible as they like, even from those which the apostolic see has reserved for itself, as far as the power of the keys of the holy mother, the church, extends, and remit to you by plenary indulgence all punishment which you would have deserved in purgatory because of preconceived sins, and accept you again into the holy sacraments of the church and into the unity of the believers, into the
1) Thus by us instead of: "where the Medicus in both williget", which is in any case a Uebersetzungsfehler. The opinion is: if both the spiritual and the secular physician consent.
wrote it.
62 A somewhat older letter of indulgence under Arcimvold's name, issued by Tetzel to Andreas Hummelshayn, April 24, 1516'.
From Höpffner's 8axoinu svanAsIioa, p. 73 reprinted in Löscher's Ref.-Acta, p. 376.
Translated into German.
Johannes Angelus Arcimboldus, juris utrius- que D., Provost of Arcisate, apostolic protonotarius and referendarius, and to the Cologne, Trier, Salzburg, Besancon, Bremen, Upsalian lands, and theirs, likewise to the cities of Cambray, Tournay, Morin, Ärras, Camin, Meissen and their districts, for the establishment of the plenary indulgence on account of the great building of the cathedral church of the most noble of the apostles, bearing the keys of heaven, in the city, nuncio and commissarius, appointed by the most holy in Christ the Father and our Lord, Mr. Leo, Pope the X., as is contained in more detail in the letters omitted under the lead mark of the same our most holy Lord Pabst, wishes Andreas Hummelshayn, beloved to us in Christ, constant salvation in the Lord! Since it is the godly devotional zeal that you, as we have recognized, bear towards God and the aforementioned cathedral church, because you have lent a helping hand for the continuation of this tremendously great work out of rich love, in accordance with the apostolic pardon: Therefore, by the apostolic authority given to us, we grant you the power to choose a competent secular priest, or a religious priest from any order, including the mendicant order, as a confessor, who, when he has heard your confession attentively, will absolve you of all your transgressions, sins, crimes and misdeeds, however great and grave they may be, even if they were otherwise reserved to the apostolic see, and of such a nature that one would first have to ask the apostolic see about them; likewise of ecclesiastical censures, which have also been pronounced by men at someone's request, or in which, because of the consent of the parties, an interdict can be made.
and whose absolution would be reserved to the said See: (excepting cases of persecuting the person of the supreme pope, of killing bishops and other high prelates, of laying violent hands on them and other prelates, of forging apostolic bulls and letters, of supplying arms and other forbidden things to the infidels, and excepting the judgments and curses of excommunication into which one has fallen by inducement of the alum of the holy mother of the church, and by things brought from the unbelievers to the believers, contrary to the apostolic prohibition) once in a lifetime, but in such cases as are not reserved, as often as thou desirest, and at the hour of death grant plenary indulgence and remission of all thy sins, and perform wholesome penance, also administer the Sacrament of the Supper (except at Easter and at the hour of death) at all other seasons of the year; and transform all the vows you have taken (except for those beyond the sea, including the vows to enter the monastery or to remain single) for the benefit of this building. However, in such a way that during this commission and proclamation with the said commissioner or sub-commissioners of him, about the transformation of the said vows to the benefit of the said building, the settlement takes place. And hereafter confer upon you and your deceased parents and other relatives, who in true faith and unity differ from the Holy Mother of the Church, communion of all and every masses, prayers, divine offices, fasts, flagellations, hourly prayers, alms, intercessions, and all other spiritual goods, which ever and ever shall be done in the universal holy contending Church and by its members. In witness whereof we have hereunto made this letter, and have hereunto affixed our usual seal. Given Wurzen Anno 1516, the 24th of April, of the Papacy of our most holy Lord in the fourth year.
63 A letter of indulgence that Tetzel, as Arcimbold's subcommissary, issued to the priest and sexton in Schmiedeberg, Meissen diocese, because of the host that had been removed from the monstrance, which was nevertheless kept and well sealed. 1516.
From Seckendorf's Hi8t. I^utüer, lid. I, p. 15, § 6 reprinted in Löscher's Ref.-Acta, vol. I, p. 393. Seckendorf notes that Arcimbold's and Tetzel's titles also precede in this writing.
Translated into German.
To our beloved in Christ, Jacob Rynau, priest, and Severino Weiß, sexton of the parish church in Schmiedeberg, of the Meissen district, everlasting salvation in the Lord!
You have lamentably brought to our attention that, since on Tuesday in the Octave of the Feast of Corpus Christi of this year, after the end of Vespers and the Completorium, you placed the Holy Sacrament in its usual place in the church itself and locked it, and subsequently found the lock and straps intact and unbroken and opened them, you could not find the aforementioned venerable Sacrament; Therefore, to help your soul, you humbly ask us to help you in this case in time. Therefore, we, who seek the salvation of all, absolve you, who have compared yourselves with us according to your little ability for the benefit of said building, from the sentence of banishment, which you may have forfeited because of such an oversight, out of apostolic authority, which we administer in this region of Meissen. We hereby order all and everyone who is concerned, under the ban and punishments in our power, not to dare to challenge you, who are thus absolved, or any of you, in the least on account of the above. In witness whereof we have caused this letter to be executed, imprinted and authenticated with the seal of the said building. Wurzen A. D. 1516, the 1st of June, of the pontificate of our aforementioned most holy lord, the pope, in the fourth year. Hermann Berboem, pastor in Dorsten, Cologne diocese, signed it.
Hottinger's account of how the sub-commissary of Christopher de Forli (Forlivius), Bernardinus Samson de Milano, fared in Bern, Switzerland, in 1518.
This and the next following writing are from Hottinger's IÜ8t. 666l68iN8t. V. 1. 866ui. XVI, tOM. Ill, 6LP. 2, p. 160.
When this indulgence merchant was admitted to the city of Bern, he made himself popular especially with those who regarded the papal orders as oracles; and hung up the "diplomat" of his commission and the coats of arms of all Swiss cantons in the church of St. Vincentii. He himself said mass in the presence of many people, so that he could bring money to the church of St. Peter, which was his concern. He did not easily deny indulgences to anyone; he often handed out paper and parchment diplomas, but to no one in vain. To those who did not have much in the way of property, he opened the door.
284 Vom Ursprung u. Fortgang d. päbstl. Indulgences. 2nd section, no. 64 ff. W. xv, 348-350. 285
He gave his rich treasure of indulgences for two batz, the others, however, had to pay more. The rich, who wanted to have indulgences for themselves alone, gave one crown thaler; but those who wanted to share this papal pardon for whole cities or offices, had to bring more.
Before he left Bern, he had the citizens of the city summoned to the great church in the afternoon with all the bells, and by Henri- cum Lupulum, of the Collegii Canonicum, the
standing as a Mercurius in the middle of the choir altar, announce a threefold papal pardon. First, from the superfluous treasure of Christ and all the saints, he gave forgiveness of all sins, of guilt and punishment, to all those present at that time who would kneel and confess their sins and pray three Our Fathers and Hail Marys, thus bringing them to the sanctity and incorruption they receive in baptism. Secondly, he opened the door of purgatory and said that whoever went around the greater temple praying three times a day could deliver a soul he wanted from purgatory. The third pardon is the richest of all; for after all had prayed with bended knees five times both the Lord's Prayer and the angelic greeting for the deceased, he exclaimed aloud: from that moment on all the dead of Berne, they may have died where they will, were freed at once both from hell and from purgatory and transferred to heaven. As he departed, he widely recommended the freedoms and indulgences he had granted to the lords of Bern, for which they had cause both to thank God and to show their filial obedience to the Roman See. After he had distributed confession slips among the council and citizens of the city of Bern, he departed hospitably, and even with a larded bag.
This is a narrative of Samson's boldness and what he had to deal with, especially with Henr. Bullinger, the dean of Bremgarten in Switzerland, who bravely resisted him.
Samson went from Baden to neighboring Bremgarten and visited both the pastor, M. Nicolaum Christianum, and the mayor there, who were quite willing to accommodate him. The dean, however, Henrich Bullinger, seriously opposed such a daring enterprise and did not want to let this money cutter in. When he had to rely on the indulgence bulls, as well as on the
The dean said: "I do indeed hear that this authority was given to you in Rome, and that you received permission from the dean to interpret your old rumble; however, you have never yet given me the consent of a proper bishop; rather, the care of souls belongs to me, not to the council or any other low authority. You put religion and conscience in danger, and you will not get me to look through my fingers and let the people be robbed of their property by these useless and futile bulls. But, the monk said heatedly, the Pope's reputation is even greater than that of a bishop; therefore I command you in his name not to deprive the people of these Roman pardons. I," replied Decanus fearlessly, "would rather do anything else and forfeit my life than have you impose your deception on my community. So then, you beast," the Italian continued, "I lay upon you the terrible ray of banishment, you who so boldly despise the Roman see and so deliberately resist the command of the authorities themselves; you will not be freed from it until you buy off the punishment of your audacity with 300 gold florins. Therefore, Decanus turned his face away from the deceiver, and as he was leaving he said: "I hope that I have done nothing that is not connected with my office, of which I will also give an account if it is necessary. By the way, your ban is unreasonable, for which I am not greatly distressed. At this, Samson became even angrier, and said: "Audacious beast, I will go to Zurich in a hurry, and complain about your bold and foolish show in the assembly of all Swiss cantons; such injustice has not been done to me by the entire Swiss country. Also to me, said the Decanus once again quite boldly, the entrance to the Swiss lords is not closed, before whom I may be unafraid to present myself.
A letter of indulgence issued by this Samson on Nov. 15, 1518.
From Hottinger's pkutaä. ckissert. mise^llLnsar., x. 550.
Translated into German.
Leo, Pabst X.
To all who will read this letter, let it be known and known how we, in accordance with the form of the Apostolic Grace reported below, are to be held accountable.
The Holy Father has granted Burkhard Würtz, Johann and Anna, his parents, with their compatriots, 1) to use, enjoy and benefit from the benefaction and apostolic pardon (by the pope under the lead in Rome at St. Peter's, for the purpose of building the cathedral church of the prince of the apostles in the city, by our most holy Lord Leo, the X. pope, the year 1517, Sept. 1, 1517. Pope, recently in the year of the Incarnation of Christ 1517, Sept. 13, and of his Pabbacy in the fifth year) of the power and commission issued by said our most holy Lord, the most reverend in Christ Father and Mr. D. Christopher of Forlivio, of the title of St. Mary at the Altar of Heaven Cardinal. Mary at the Altar of Heaven Cardinal Priest, and general servant of the whole Order of Friars Minor, over twenty-five countries included in the Bull, among which are also the whole of Italy, Sicily, Corsica, Candia, Cyprus, Rhodus, up to Jerusalem, Dalmatia, Croatia, Bosnia, Hungary, Austria, Bohemia, Poland, and the islands of the Mediterranean Sea: 2) (And the like also in the same manner and form of power and general commission, which of his own motion and good forethought has been further conferred and extended to the honorable friar Bernardum Samson of Milan, of the Minorite Order of the Observance friar, to the districts and oerters of the beloved sons, the Swiss in the twelve cantons and their confederates, as well as to the cities of the districts and oerters in Valtelin and Cur or of the Grisons, as can be seen from the charter issued in the form of a breve at Rome at St. Peter under the fisherman's ring the 15. Nov. Anno 1517, of the Pabstthum höchstermeldten unsers allerheiligsten Herrn Pabst in the fifth year given letter) namely in below-mentioned pieces:
That persons registered above may choose a competent confessional priest, secular or monastic, from all, even mendicant orders, who, after diligent
1) Samson had written in another Bernese copy with his hand to it: The Magnificus and High Noble Lord Antonius Spilmanu, with his wives D. Dorothea Rossin, with their daughters and father Aegidio, with their whole family.
2) What is included here in () is not in the Bernese Bull, but instead of it: and consequently to me, as the one deputized and appointed by him by virtue of such apostolic power etc. In the margin, however: as also said of our most holy Lord Nuntio and apostolic Commissario General to the gentlemen of Switzerland, as the apostolic letter, which was issued in Rome at St. Peter's on Nov. 15, Anno 1517 in the form of a breve, reads. (This is written in Samson's hand.)
In the first hearing of their confession they shall be absolved from all faults, sins and misdeeds committed at the time of their election, be they what they may, if they were otherwise reserved to the apostolic see; as well as from all ecclesiastical excommunication, the counting of which otherwise also belonged to the said apostolic see; also from that which is otherwise exempted in (the bull) Coena Domini (except in those cases where the person of the pope has been stalked, bishops or other prelates have been killed, hands have been laid on them or other prelates, bulls or apostolic letters have been forged, weapons or other forbidden things have been brought to the unbelievers, (If the prelate or the prelate has brought weapons or other forbidden things to the unbelievers, has brought the alum of the tolfa from the unbelievers to the believers against apostolic prohibition, and thus has forfeited the ban), but not under the hope and pretext of this granted grace, and without the otherwise due penance or satisfaction, in life once, as well as in the hour of death and as often as there is doubt (or sorrow) about it, to grant ransom and pardon and complete indulgence; in the unreserved cases and parts of banishments, whether or not they are otherwise reserved by the pope to other subjects, as many times as they desire, to grant redemption and impose salutary penance; also to change all vows that have escaped them (except those about the sea, the vows of monastic life and chastity) into other godly works; likewise all oaths taken in all trade and commerce, bonds and letters (except those concerning the chamber), at least only so that one cannot sue on them etc., [ad effectum agendi, or of the outward deed and effect at night, and may be counted free from it, as also from all perjury.
That also now reported voters eat, enjoy and use eggs, butter, cheese and other dairy food, also meat, during the Great Fast and at other forbidden times, with the advice of both physicians, freely, safely and without grief of conscience.
Also, at all times of the year, likewise at Easter and at the hour of death (but without any harm to their own rulers and priests), the sacrament of the evening meal, where they may wish, and may be devoutly received by any secular or monastic priest.
Likewise, that those of nobility or priests have a portable altar, which they shall keep with due reverence and sanctity, on which they shall also keep in proper, honest places, whether they are not holy, and subject to the church interdict, whether common or special, both by apostolic or ordinary power (if only they themselves did not give cause for such interdict), even before
The priests of the church shall have the right, when it is daylight (or when it begins to be daylight), in the presence of themselves and their household members, according to the manner of the Chapter: Alma vom Bannurtheil L. 6, to celebrate mass and other divine offices, either themselves, if they are priests or will be priests at the time, or to have them celebrated by other priests; they may also attend such services at the time of the interdict, and their bodies may be buried in a Christian manner (but without a funeral service or vestments).
And that they also receive as much and the same indulgence and forgiveness of sins (as they would, if they visited all the churches of said city and outside of it, which are otherwise attended by the faithful of Christ, 1) (of the standing prayers of said city, in person, if they namely visited one or several churches or churches, (if they devoutly visited one or some churches or churches, according to the same nuncio or commissarii or the sub-commissarii to be appointed or to be further appointed by him, and put a Christian alms in the boxes to be arranged by them for the purpose of said construction) by the power granted in said apostolic letter.
It is also granted by apostolic authority that whoever receives such a confession slip and offers a helpful hand to the work of the said construction according to the order of the Commissarii or the Commissarii appointed by him, will share in all spiritual good that will ever happen in the whole general contending holy church for eternity; that all apostolic statutes, orders and letters of all ancestors, the Roman popes, especially Paul II and Sixtus IV, which are also expressly and sufficiently included in the aforementioned letter, and all others which might otherwise be contrary, shall not in the least hinder it.
Hereafter, the Most Reverend Lord, by said letter, forbids the ordinaries and all others, upon the sentence of the ban pronounced and 500 ducats to be struck to the above building, punishment, that they, after such pardon granted, confession and counting of lots of said cases, shall not submit to interfere in the least, or to hinder or offend in any way those who so control, in the use, enjoyment and reception of such favors, or
1) In the Bernese Bull it is written: to obtain the status prayers are granted that they choose a church which they want, and say three times Pater noster and so many Ave Maria there.
defame the Commissario himself, or the other persons to be appointed by him or to be appointed under him, or their order of regular observance. 2)
However, the confession slips do not extend to the conversion of the vows made or the forgiveness of the sins committed, before the reception of the same, because then they must be counted or dispensed from the vows made and the sins committed otherwise reserved by the deputies for this purpose; however, they will benefit the future ones. In witness whereof I, Brother Bernardinus Samson of Milan, of the Order of Friars Minor of the Regular Observance, having been appointed to the said matters, have executed and inscribed the present letter with my own signature and affixed the seal. Given in Bern, 1518, the 15th of the month of November.
67 Pope Leo's breve to the Swiss cantons, which had become very indignant about this outrageous indulgence stuff, in which he tries to appease them and promises to punish the indulgence preacher Samson after an investigation. 1519.
From Hottinger's üist. 666168.866. X VI, torn. II, p. 177 and KapPS "Schauplatz des Tetzelschen AblaßkramS" reprinted in Löscher's Ref.-Acta, vol. Ill, p. 925.
Translated into German.
Leo X, bishop, a servant of servants, wishes salvation and apostolic blessing to the beloved sons, the noble Swiss Cantons! It has pleased us to hear that, after some doubts have arisen from the disputations of some religious about the indulgence given by us for the building of the church of the most noble apostle and proclaimed there, which could bring about some danger to the soul and trouble, you have wished to obtain the pronouncement of the apostolic see, to adhere to the advice of this see, and to obey its commands. We therefore answer your devotion to this: that, since a similar dispute arose the other day between some theologians of Germany about the promulgation of this indulgence, we have given our beloved son Thomas, of the title of St. Sixti Priest Cardinal, the title of St. Sixti Priest Cardinal, the title of St. Sixti Priest Cardinal, the title of St. Sixti Priest Cardinal,
2) In the Bernese copy, the following is added: or that they do not dare to say that they bought said indulgences and liberties, or traded and haggled over them with someone.
We have answered our and the apostolic see's envoy in Germany by another letter about the Roman pope's authority in granting such indulgences with the true definition of the Roman church, which we want to be held and preached by all under the penalty of the pronounced ban, the absolution of which we reserve for ourselves and the Roman pope, except in the case of death; as you can clearly see from the letter itself, which we order to be sent to you, and will see to it that it is held. By the way, such disputations, which could arouse anger in the minds, are not to be listened to, but you will firmly adhere to the true statement of the Holy Roman Church and of this Holy See, which does not permit any errors. We have also ordered the preacher to be recalled at your full request; and if we find that he has gone too far in those points of which you write, we will have him punished. Given at Rome by St. Peter, in the year of the Incarnation of the Lord 1519, April 30, of our seventh papal reign.
68. Bapt. Puppn, 1) a Franciscan and Samson's colleague, wrote to the Swiss cantons, from which it can be seen how hated he had made himself among them. 1519.
From Hottinger's xentack. äisssrt., p. 549. Translated into German.
Magnifici and Esteemed (Highly Noble) Gentlemen! With due greetings and compliments.
Since the Most Holy One, our Lord, for the propagation of the divine name and the salvation of souls, has meant to grant both 2) to the cathedral church of the Prince of the Apostles in the city of Reconstruction, full indulgences in various countries, and 3) other pardons contained in the apostolic letter issued in this regard: Her Holiness did not wish to exclude from the same communion the thirteen cantons of Switzerland, which, as experience has shown, she considers to be quite catholic and the most faithful sons of the Holy Roman Church, and perfectly willing to defend it, but has granted her Comissa-
1) Löscher (Ref.-Acta, vol. Ill, p. 926) calls him "Ober-Ablaß-Commissarius loü. l^rsno. de koppio".
2) Here we have erased "also".
3) "as well" put by us instead of: and.
The Holy See decided to delegate to them the Father and Brother Bernardinum Samson, and the Order of Friars Minor of regular observance. And would not have sent such to the Magnificos and Noble Lords in such important and salutary matters if their Holiness had not found him to be a learned and virtuous man. However, in the last few days our most holy Lord has learned [through] your letters that the same brother Bernardinus is said to have fallen into some errors in proclaiming this indulgence, about which her holiness is highly astonished and has verbally ordered me to indicate to you in her name that if this brother Bernardinus is troublesome to you in his preaching, he will be sent to Italy with your peaceful and quiet departure from you. But if you still tolerate him and want to hear him, their holinesses are content that he remain with you until his time of commission is over. For their holiness will be pleased to oblige you in everything that is conducive to the welfare of your souls. Therefore, Most Reverend Sirs, I would ask you to let the said Brother Bernardinum, if you would rather see him go to Italy than stay with you, leave without any restrictions; who, if he has erred in his sermons, will also be prepared to give an answer before our most holy Lord and to suffer punishment for his errors. Therefore I want to write this only to you, that you prove the magnanimity and grace and also the reverence for the holy Roman church that you have shown so far to the said brother Bernardino, as I ask and implore you most earnestly for it, and by the way, I wish you to live well in the Lord at all times. From our convent N. N. in the city, May 1, 1519.
69. indulgence instruction issued by Pope Leo X to Ennio, Bishop of Berulan, on Switzerland.
From Hottinger's xentuckoe. äissert., p. 515.
Translated into German.
Leo Bishop, the servant of the servants of God, to the Venerable Brother Ennio, Bishop of Verulan, our to the beloved sons, Swiss of the old great Covenant in Upper Germany, as well as of the Apostolic See Nuntio, with the power of a Legati de Latere, apostolic greeting and blessing!
Since we have already decided to send you to our beloved sons, the Swiss of the old great Confederation in Upper Germany and of the same Swiss towns and villages, in matters important to us and to the Holy Roman Church, as our and the apostolic see's nuncio with the authority of a Legati de Latere: We hereby, in order that you may make yourself popular with the persons living in the cities, towns, villages and lands mentioned, and with your friends and companions at table, grant authority to your prudence, in which we place a special trust in the Lord in these and other matters: that you confer the office of tabulionate or notary public on all competent persons, after you have made them swear their oath, according to the usual manner, and appoint said tabuliones to the said office; You may also make honest all illegitimate, natural, bastard, Manser, illegitimate, incestuous children, born in or out of wedlock, and be it from whatever sinful and unlawful cohabitation, their parents may be living or dead, in such a manner, that they may attain to the paternal and other inheritance of all estates, and therein follow hereditarily, without, however, some disadvantage to those who would otherwise have to attain to said successions (if the persons whom they follow died without last will) according to law; Likewise, that they be drawn and accepted to all honors, dignities, degrees, and secular public and special offices, and may and may administer and manage the same as if they were born of right marriage, and that you may restore and establish them to all rights of nature and lawful acts.
Furthermore, that you may exchange all both bad and other ecclesiastical offices, be they secular with care of souls (parish) or without the same, or ecclesiastical (that is, belonging to the monastery) of all orders, also those which otherwise belong to the said See, it may be for whatever causes (except for the said See and Roman court servants, (except for the said See and Roman Court servants who actually administer their offices), would be reserved throughout, duties, 1) either per se or for any cause, by exchange, and in such a way that the commendable and also the contentious, both in the Roman Court and outside the same. The said benefices shall be extinguished and abolished, both par excellence and for the same or any other cause, including all those within such cities, towns, lands, and oerteries, if they are open or may in time become open (if they are otherwise open because of the pa-
1) This will probably mean: which have been abandoned.
tronate of the laity, and also otherwise, as above, or according to their profession, at the said See or because of the kinship of our or the said holy Roman Church still living Cardinals table society, would be reserved or in something afflicted, insofar as such Beneficien annual fruits, pensions and income over 100 ducats of gold at the Chamber, The Lord may grant them to competent persons, even to those who have or have to wait for church benefices, of whatever kind and however much and of whatever kind they may be, among all the more than thirty reserved by decease or subject to some interest or otherwise. The monastery or ecclesiastical order benefices, however, both for life and for a time of your choosing, to commend or order; and to confer on them or on the ecclesiastical benefices for life, or for some time of life, and above the relinquished or ceded to you, as stated above, or at the instance of the relinquished or otherwise ceded benefices, whatever they may be, fruits, enjoyment and income, all kinds of annual interest (which shall not exceed a third part of said fruits, enjoyment and income), such abdicating or ceding, or also other capable persons, if they already be ecclesiastical benefices, they may be how much, of what kind and whatsoever they will, which the relinquishers or resigners will appoint to you, for life from those who at present hold such benefices, annually to certain ends and oerterns, about which they will be compared and determined, also in case of common robberies, delinquencies, sentences and curses, with the consent of those who take upon themselves to pay said interest, you shall have the power to reserve, order and direct; although the statutes and customs of the churches in which such benefits are, would also be established by oath, apostolic affirmation or other firm manner.
Likewise, that you may deal with all persons in said cities, towns, countries and places from time to time, who have sinned and defiled themselves by adultery in the fourth and third degree at the same time, or only in the fourth degree of blood friendship and affinity, or against other ways of respectability and right, notwithstanding, that they may marry among themselves and remain therein and beget children who are to be considered honest.
Similarly, with all persons about all kinds of
Deficiencies in the birth and inaccuracies into which those fall who, for example, under the ban, administer the mass or other divine offices, or have been there, as the names have it, if only it does not happen to the power of the keys to scorn, that they can get to all, even holy and venerable orders and serve therein also at the altar; and that in all the graces granted to them in this way, they may remember none of them; namely, up to 450 such persons.
In the same way, with the same or other persons, you can act in such a way that how many, which and of what kind of benefits of the churches, with soul care or without the same, which can stand together, they have the same, also in the church, in which their father has or will have a benefit, they can serve the Lord in the altar service at the same time.
Similarly, with them or other such persons, and who have about two parishes, or other church benesicies not well together; with those of nobility, graduates or otherwise capable, that they have three benesicies of all kinds, they may be equal with or without them, equal or unequal, existing under one cover. And if with the nobles, graduates or otherwise capable, it has been dispensed that they should keep for life two benesicies, although not existing with each other, at the same time for life; with the same nobles, graduates or otherwise capable, in such a way that they also retain the third, whatever it may be, or with the others existing secular benesicies, either with one or two of them (even if the canonicates or prebends standing together.), and both they and the unoccupied benesicies, even if they do not exist together, and both they and the non-existent benesicies, parish churches or their permanent vicarages, dignities, personalities, administrations or offices in cathedral or metropolitan churches, according to the episcopal high or collegiate churches would be such superiors, and to the personal dignities, administrations or such offices, (where persons are accepted by election and care of souls is involved when they are conferred on others in a canonical manner, or they themselves have been elected, well respected or otherwise accepted for this purpose and instructed therein), even those who do not exist together, retain them for life, and either at the same time or one after the other, or by exchange, as often as they please, and in place of the one or ones given away, another or others, equal or unequal, equal or unequal, of whatever kind, however many and whatever they may be, which, as has been seen, are to be found in the case of
can stand together, be free for life and be right about everything.
Likewise, with fifty persons, the twenty, but with those of the nobility and graduates who are eighteen years old, you may act to give them a church benefice with pastoral care, even if it is a parish church, a right of permanent vicarage care, or otherwise, as stated above, of some important kind.
Likewise, with one who has such benefices with pastoral care, because of which he would be obliged to accept all, even the holy and approved orders, you could act in such a way that he would not be obliged to be promoted to said holy orders under seven years (if he accepts at least the Order of the Subdiaconate only two years before the expiration of the same), and that you could postpone such exemptions for two years or one year, to be counted from the end of such seven years, once and more times.
Likewise, you shall have power to act with all persons, that if they study in the place where such order is established, or stay in the Roman court or in one of their benefices, which they receive or would receive at the time, they shall enjoy and raise freely for life all and every fruit, income and annuity of the same benefices, if they only pay off what is due thereon, completely, but in such a way that what of it must be distributed daily and given away as donations, They are free to enjoy and collect the benefits as they would if they stayed in the churches in which they received the said benefits, even if they did not even have their first habitual residence or domicile in the same churches or places, which they should have had there by virtue of the endowment of such benefits received or still to be received, or the statutes of the churches in which they receive them; that, notwithstanding this, they may not hold themselves in person in such benefices, nor be compelled by anyone to do so.
Likewise, in the 22nd year; with the secular clergy in the 22nd year, but with the monks who find in the 20th year. The bishops are to act in the same way with the secular clergy in their 22nd year, with the monks in their 20th year, and with all persons who have a defect of the limbs, also of the eye, but not of the canon, if it is not such a deformity that it causes trouble among the people, so that they can be lawfully promoted to all holy and established orders by any bishop who has the grace and communion of said See, even outside the proper and legally established times, and can officiate there at the altar.
Even with those without a dispensation before their
The only way to prevent them from being caught in the mistake they have fallen into and from the wrongness that is attached to them as a result is to raise, count, and absolve them from the fruits they have already received, as if they had received the orders, so that they can also receive all the other orders.
Likewise, the clergy and all secular persons who, if they are not prelates, lay their hands impudently on clergymen and either accidentally commit murder, or who, according to their mind, are guilty of it, are to be absolved from such debts, errors and banishment, and whatever else follows from it. And to deal with clergymen on account of the wrongdoing arising therefrom, with the exception of premeditated murder, in such a way that they have freedom and power again, promote themselves to said orders, and in the service of the altar, which has already been preserved in the case of such faults, can also well maintain and enjoy all and sundry ecclesiastical benefices that exist alongside one another.
Likewise, all nobles, graduates, and priests are to be allowed to have an altar with the proper honorifics and shades, on which they may have mass read in their and their people's presence in proper and honorable places, and, where the necessity of important business requires it by opportunity, also before day, and in places that have been condemned to interdict or common ban by ordinary power.
Likewise, to act with all prelates and ecclesiastical persons and monastics, that they may make a last will and decree over their goods, which they have acquired, by whatever means, if it is only lawful, according to the measure of the apostolic chancery.
Likewise, that you may give freedom to all of the said cities, towns, lands, and towns, who request that they attend masses and other divine services at the time of the interdict imposed by the said ordinary power, and that they may be present at them, if only they have not given cause for it themselves, so that the interdict does not concern them personally.
Similarly, to those who request that they be allowed to choose a secular confessor or a confessor from all the monastic orders, who may also grant them, in the cases reserved to the apostolic see, the grace of complete redemption once in life and at the hour of death, but over those who are not reserved, as often as they request it, according to the form of the kind noted in the same chancery, to confer such power.
Likewise, all the vows that the people of the aforementioned kingdoms and dominions vow (except for the apostolic thresholds or doors of St. Peter, St. Paul, likewise St. James in Compostell and those above the sea, to go to the monastery and to keep constant chastity) to transform into other godly works.
Likewise, when you say mass or attend a solemn mass, to grant 100 days of indulgence to those who attend.
Likewise, that you may hear, recognize and properly dismiss the matters of all appeals already filed or still to be filed by the ordinary ecclesiastical judges or their deputies, both in and out of court; as well as no less all other matters belonging to and brought before the ecclesiastical court, yourself or through another, or others, in the shortest and worst way, without ordinary trial and judicial office, merely according to the true inquiry and finding of the matter, or assign them to someone else.
Likewise to make 10 comites palatinos [palatines], and 10 poetas laureatos [crowned poets], 10 milites auratos [gold-decorated men of war^, and 10 acolit capellans.
Also to accept others as our and the apostolic see's notaries by apostolic power, and to count them among our and the said see's notaries and ^ooIit chaplains, also our Lateran castle's servants and castle guards or war servants' number and heaps respective in grace; That they so enjoy and use all and every privileges, prerogatives, honors, exemptions, graces, liberties, privileges and powers, which others of ours and of the said See Notaries and Acolit-Capellani, also of the said Court Servants and Castle Servants, enjoy,' need and use, or could and would enjoy and use; and to present or cause to be presented to them all such Notarial and other such service emblems and badges of honor in the future, if they have been previously committed to duty.
Also to promote and present, or present and cause to be promoted, 40 able and skilful persons who wish to become Doctor or Licentiate in one or both of the arts, and Master in theology or liberal arts, or to obtain other degrees, after the first sharp and diligent examination, and according to the order of the Concilii of Vienna and other ordinary ceremonies: That they may be granted all and every liberty, right, pardon, privilege, and exemption, which are conferred upon others who attain to comparable degrees in the universities by and by in their studies, or
The universities of the said kingdoms and dominions shall be free to enjoy, use, and benefit from all the freedoms they wish to be conferred. And hereunder to deprive and abrogate all previous apostolic liberties, letters and orders, which have been granted to the universities of said realms and dominions of common or special studies by all Roman popes, our ancestors, and said See, as well as all orders of the concilia or provinces, likewise statutes and customs, which would also be provided with oath or apostolic confirmation, to that extent.
Similarly, the endowments and the right of patronage of the clergy and seculars at the same time, or of the seculars, even if according to the endowment and endowment, they are entitled to half or all of them; likewise, the statutes and ordinances on property, in so far as to cancel them or to deprive them of their power.
Also to all respectable women, that they may go to all convents and nunneries, also to the observance of the closed ones (Claustralium), be they exempt or not, however they are kept closed, nevertheless with three respectable women, with permission of the women, who are set over such convents and houses, if they only do not stay there overnight, out of devotion four times a year.
Also to give to 10 governors of parish churches and other ecclesiastical authorities the power to absolve them, the ecclesiastics, whatever they may be, from both sexes, from all sins and crimes, in cases where otherwise only the ordinaries of the orders can absolve by right and custom or otherwise, and in those reserved to the apostolic see, to convert everything into other works of godliness.
Likewise, that you have the power to allow 50 secular clergy and also all other monastic orders to read the law, to hear it, to debate it, and to become masters or doctors in it. Likewise, to those of the monastic state, that they may preach and proclaim the Word of God freely and without sin everywhere, and enter the chair.
Also those who refrain from reciting and praying the canonical hourly prayers according to their charge to count off.
Likewise, to permit all persons to pray and say the hourly prayers and other devotions, according to the manner, custom and usage of the Roman Church, alone or with one or two companions.
Similarly, with all clergy, both secular and monastic, to act that they may
The law provides that the deceased may exchange, sell, and lease for a long time immovable property of churches and monasteries and their benefices, and may also lend it as feudal and hereditary interest or other interest and liability, and otherwise dispose of it; and where something is lacking in the proper manner of disposal, both in law and in fact (but only for the obvious benefit of the churches and monasteries or such benefices), to improve it and apply it to it.
Also to grant to the same persons that they may give up their also reserved benefices, as they are usually granted by you, into the hands of all ordinaries of the Oerter and the canons and metropolitan church superiors, or other persons standing in office and dignities, either outright or in exchange.
Likewise, you have and can give the power to eat, enjoy and use meat at all major and other fasting times and days, when meat, eggs and other dairy products may not be eaten, and in times of need and with the advice of both physicians.
And to grant to those who choose and visit one or two churches, or one or more altars of the cities or places, in which they may offer and keep up their standing prayer, that they, like those who in the great fast and other times and days of every year, when the standing prayer is held in the city of Rome, visit all and every church of said city, within and without the same, for the sake of such standing prayer, may obtain indulgence and remission of sins for all and every one.
And that you have the power to graciously remit the imposed penances in the Lord to all kinds of churches, outside or inside the monasteries, visiting or lending a helping hand for their construction or for their dedication and improvement, but only on two or three feasts, seven years and as many quadragens, or during the time as you please, so that it may last always or for some time, as you please.
Likewise, to grant the residents, citizens and all persons of the same that they may receive church sacraments at the time of the common ban or interdict, which has been imposed by ordinary power, and may bury the dying body in a Christian manner, however, without funeral.
And pre-notified liberties, pardons, bestowals and privileges also against your friends (or householders) and constant table companions, who follow you in these legation services, whether they were not already from the said cities, towns, regions and dominions, and whom your people do not even know the language of the place.
understand or could speak intelligibly.
Likewise, all and every person to whom you grant such grace and liberties according to the power granted to you, or against whom you require such liberties, shall be exempt from all other ecclesiastical bans, judgments and punishments imposed or otherwise pronounced on account of suspension or interdict, which the law or a man has pronounced on any occasion or cause, if they are involved in it in any way, whether they have already lapsed into it over the year, or have been banished after the matter has been adjudicated, may be counted and declared by you to be counted, so that the pardons to be granted to them may take place.
Further, that all and every ecclesiastical benefices, with or without the care of souls, which also all and every aforesaid have received from all manner of apostolic benefits and have had the expectancy thereof, and in which and to which they are entitled, whatsoever and whatsoever or however much they may be, and of all their fruits, incomes and pensions, all the true value and honor of these benefits; also to the end that such pardons may be granted and your writs to be made thereon may be strong or valid, to be considered as good as expressed or named. And that anything contrary thereto which may be done or concluded by any person, by whatever authority, knowingly or unknowingly, shall be void and of no force.
In particular, however, that the force of certain letters of Pope Sixty IV, our ancestor, therein expressly provided, among other things, that the nuncios of said See, whom one would deputize at the time, even if they had the power of a Legati de Latere, should nevertheless not use their power to grant ecclesiastical benefices or to grant dispensations and other graces to be granted, and all other clauses that may be contained in the powers attached to these nuncios do not apply in the least against the above-mentioned your letters.
And that hereunder all common and special reservations, which occur at the time, and the reported infirmities or settlements, to assign the matter to commissioners, or because of the language, no force is entitled.
Likewise, that of the Vienne, Lateran, and other general conciliar and other orders, apostolic and ecclesiastical, monastic, and all religious statutes, even if they were confirmed by oath, apostolic affirmation, or otherwise; likewise the statutes, customs, liberties, and privileges of the Cluniac, Cistercian, and Brandonian orders and monasteries, such as to them and to others
The same orders have been conferred by apostolic letters from the Holy See and its legates, but they have been abrogated in every way, and their power has been diminished by this.
As well as all pardons of expectation, which have been or would be granted to some persons, also to our friends, companions at table or others, which we hereby expressly suspend or cancel, that you may use your freedom and power granted to you, in the benefits which may arise and be granted by you by virtue of this; and that everything contrary to this shall not apply, we give complete freedom and power over this by apostolic power, contents of these letters. Given at Viterbo, in the year of the Incarnation of Christ 1514, the 15th of October, of our Papacy in the next year.
d. Under the Archbishop and Elector of Mainz and the Franciscan Guardian of the Barfüßerkloster in Mainz, and his sub-commissar Tetzel.
70 D. Georg Arnold, former Chancellor of Zeitz, who died in 1588 and was an excellent jurist, made portrait of the Elector Albrecht of Mainz.
This archbishop held the most precious court in Germany. Therefore, although he had two archbishoprics and a lucrative bishopric, such rich revenues were not enough to redeem the archbishop's pallium, because he wasted everything, was too generous and did too much for the cause everywhere; therefore, he resorted to trickery and deceit to gather such, which was not befitting his reputation, and also gave him the push.
Luther's verdict on Albrecht.
This is attached to Luther's act with Carl von Miltitz at Altenburg, below in No. 276.
The Archbishop of Mainz and Magdeburg's summary instruction for the sub-commissioners, poenitentiarios and confessors who are responsible for the execution of the gracious indulgence and for the
of the great powers, which for the benefit of the Church of the Chief of the Apostles in Rome are abundantly given by our most holy Lord Pope Leo X, may be named and decreed.
This writing is published without indication of the year and place, but with the name of Churfürst Albrecht under the title: Instrnetio snrninaria pro sndeonnnissariis ete. in quarto. It is found in Latin and German in Kapp's "Sammlung einiger zum päbstlichen Ablaß gehörigen Schriften," p. 93; in German in the Leipzig edition, Vol. XVII, p. 7, and in Walch.
Translated into German and annotated by M. Johann Erhard Kapp.
We Albrecht, by the Grace of God and the Apostolic See of the Holy Church of Magdeburg and the See of Mainz Archbishop, Primate and Archchancellor of the Holy Roman Empire in Germania, Elector and Administrator of the Church of Halberstadt, Margrave of Brandenburg, Stettin, Pomerania, Cassuben and Wenden Duke, Burgrave of Nuremberg and Prince of Rügen;a ) 1) and the Guardian of the Brothers of the Order of Friars Minor de observantia of the Convent at Mainz,b ) the pre-
1) In this document, the annotations marked with letters are made by Kapp; those marked with numbers are made by us.
Fürsten 1. VII., Vnnal. ad a. 1517, x. 322, very donoriÜ66, when he speaks: "Erat autem hoc tempore inter Germaniae Praelatos Ecclesiasticos eminentissimus et dignitatis apice natalium splendore Princeps,Al- hertus, Archiepiscopus Moguntinus et Magdebur- gensis, Germaniae Primas et S. R. Imperii Princeps Elector, Marchio Brandenburgensis. Hunc igitur speciali commissione praefecit Summus Pontifex indulgentiarum publicandarum negotio etc."
b) No seriptor coaevns have let us know the name of this Guardian. Most of what we know of his
The apostolic commissarii decreed in accordance with the said gracious indulgences and other apostolic powers, together or separatelyc ) wish all and every spiritual person, the secular, and the religious of all and every mendicant order, for the execution of the plenary indulgence and other graces, which for the benefit of the building of the church of the most noble apostle at Rome may have been graciously given by our most holy Lord Leo X. Pope recently in the manner of a jubilee. Pabst the other day in the manner of a jubilee, may be delegated and chosen, eternal salvation in the Lord! We send to your prudence the summary process to be observed in the execution of such a work of indulgence, which you, each and every one of you, shall diligently and faithfully, without guile or deceit, and as far as human weakness will permit, keep and follow in an oath which you shall have to swear at the end in our hands or in the hands of our servants, or even of those whom we shall specially ordain for this purpose.
Besides these, we want that, if one of you will be subjected to such summary process and orders described below,
Person and Conduite know, we have to thank the first mentioned LHwmrro, who reports of him p. 17 that he had been a short thick man. He tells hereupon that the Guardian and Barfüßerorden did not have desire to the thing. - In the old edition of Walch, almost the entire report was printed again in this note, which is included in No. 73 of this volume. Therefore, we have omitted it here.
c) It says here in Latin: 8p6oialit6r eonjnnetirn et in solidnin Oommissarli apostoliei depntati. This elansnla, in solidnin, is disjunetiva, and is given in German: sammt or sonders. It is opposed by dre elansnla si non ornnos, which is conditionalis, and is translated: sammt und sonders. In the first easn, if the oonnnissarii are deputized in solidnin, it is up to them if one or all of them want to proceed, consequently also in this indulgence commission both the archbishop Albrecht and the guardian of the Minorites, each one for himself could grant indulgences, the first of which has also happened according to the words M/eourr now quoted. In the other case, however, si non ornnes, a lawful impediment of the one Commissarii is supponirt. The first formula, sammt or sonders, is expressed in the dnro Oanonieo in various ways, as e. g. Simul vel separatim aut singulariter, prout negotii utilitas suadebit, c. n. X. de haeret, in 6. ut omnes aut duo vel unus eorum mandatum apostolicum exequantur, c. 8. h. t. in 6. item in solidum c. 6. de procur. in 6. con- junctim aut divisim. Schilter. ex. X, § 53, vobis et vestrum singulis, c. 1£ de haeret, in 6, with which seems to agree the formula known among the Romans: alter amdove, si 6is videlntnr, of which Barnabas Lrr'ssorrr'us d6 solenn, kor", k. Verdis lid. II, p. 219 can be read. See at all of the above formula: sammt oder sonders, des Herrn Geheimen Raths Böhmer dns eeelesiastieurn k. I., p. 667 se^.
to transgress prohibitions, instructions and teachings knowingly, sacrilegiously and to the detriment of our said business; that, I say, he has thereby fallen into the censures, judgments and punishments contained in the apostolic letter, and that he can be absolved from such church censures, judgments and punishments, which he has thus brought upon himself, only by our most holy Lord, the pope, or by us, or by those to whom we shall give a special order.
Likewise, we decree that our subcommissarii to be appointed, as well as penitentiaries and confessors, who may be chosen by us or by them, shall seek above all the glory of Almighty God, the salvation of souls, and respect for the Holy Apostolic See, as well as the growth and benefit of the aforementioned building. If, however, one of the aforementioned persons, which God would prevent, intends or undertakes to live contrary to this regulation of ours and to the detriment of the said work, he shall know that as soon as he really begins to think this, he is deprived of the power of a penitentiary and of the power to hear confession. Also, if she should, out of obstinacy, take the liberty of hearing confession, since she no longer has any power and is absolved from it, we ipso facto consider her to be subject, then as now, to the censures, judgments, and punishments thundered out in the apostolic bull, from which she cannot be absolved, except by our most holy Lord, the pope, or by us or others, to whom we shall give a special order for this purpose.
We also want the subcommissioners who may be sent by us, and the penitentiaries and confessors who may be chosen by us or by our subcommissioners, to conduct themselves honorably and well in the offices of our commission, They should completely avoid taverns and suspicious places, and should absolutely abstain from all superfluous and useless expenses, so that those offices are not despised whose lives are held in low esteem. We will also punish most emphatically those who are notoriously guilty of this, and who will be convinced of it, which punishment we also impose on our sub-commissioners in our absence by the present.
Similarly, we decree and command that our
Our said sub-commissioners, as well as the confessors to be chosen by us or by them, shall do their utmost to present the apostolic penitentiaries decreed at Romed ) with all honor; therefore they shall also decorate the confessionals assigned to them with one of the Pope's coats of arms, together with their attached title, name and surname in rough and large letters.
We also forbid them to hear confessions during the sermon or during the stations at the cross in public or even hidden and dark places, so that it may not look as if they wanted to keep the people from the benefit of the divine word, or as if they had diligently chosen such places where all kinds of evil could remain hidden.
We also command the same, under the censures, judgments and punishments which have been unleashed in the apostolic bull, not to engage in any kind of sacrilegious absolutiones, dispensationes, commutationes, compositiones or settlements in such cases as are mentioned in our apostolic bull.
d) The Roman Doenitentiarii are those who administer the Iridium! kotznittzntiariÄtz. The most distinguished among them is called Dotznitentiariim Major, or rnnAnns, Italian Lomino Denitentiere, and is commonly a Cardinal. He expedites his office through two kinds of ministers. The first type is that of the priests who administer the so-called Kacranaentnill kosnitentiae in the three patriarchal churches after previous confession, and for this purpose the religious are taken from certain orders designated for this purpose, and they are commonly called koenitentiarii Minores. In the Lnsiliea Imteranensi the Ninoros Odssrvantss are recormati of the holy Drancrmei, in the Vnticana those of the Society of JEsu, and to 8anta Naria NaZsiors the Dominicans. In each of said churches there are seven of all kinds of nations. Each one speaks a particular language of the nation for whose good it is ordered. These cannot absolve in the easidns daxas rsssrvntis, but only in those cases which are forbidden to the common confessors. The second kind of Otkcinüum in the kosnitentiaria is those who govern the same after the manner of a tribunal, over which they also expedir lakera" ^xostoliens, after the manner of a breve, but under a different form and special seal, so Distinguished From the seal of the Lrsvinrn ^po8tolicornrn, which 8nd annulo ?i86atori8 are issued. The most distinguished is the Doenitcntiariae, so commonly is an anckitor rotae, under which stand the LiAiUntor Lrsvinrn, the Lnmnmtor, a Doctor Dscrstornm, who is also called Öanonmta, as well as the Nkeolo^ns Dosnitentiariae, not to mention the still lesser OLcmlinni. Whoever is eager to instruct himself more extensively on this matter, should read Dan Dm sccls8ia8t., p. 252 86HH. as well as the Abriß der kathol. Church, x. 565, which Mr. Georg Christoph Ferdinand von Rasewitz published in 1714 in 4.
The judges are not allowed or permitted by the provisions of the Bull, clearly and unambiguously. They shall also not engage in absolving censures dictated by the Ordinarii or other judges, unless by agreement of the parties. In the meantime, however, our said subcommissarii and penitentiarii shall be able to absolve those who have been involved in ecclesiastical penalties pronounced by the Ordinary or other judges, as far as the tribunal of conscience is concerned, and so far only that they may obtain the said indulgence; However, they must be told beforehand that they will take due caution from those who are to be absolved in this way, by means of an oath, so that within the termini competentis (proper term) they will give satisfaction to the offended party, where they have not done so, or will not be able to do so, and also surrender themselves to the Excommunicatori, and obey his order as much as they can. Of the judgments and censures, however, which have been passed by a canon, and indeed not at one instance, our subcommissarii and penitentiarii will be able to absolve those who confess to them, not only by virtue of the grace of a perfect pardon, since the eight yearse ) of our commission still last, but also by virtue of a letter of confession to be purchased,f ) after said eight years of our bull will be at an end.
1) Likewise, we decree that in all places where crosses are erected for said indulgence, as long as the erected cross will remain there, daily, or as often as we or our Subcommissarii shall deem it good, after the Vespers and the Completorio,g ) or before the
e) Thus, it can also be seen from this that this commission is supposed to last 8 years; God alone shortened the deadline and had this deception discovered completely in the third year by the blessed Luther.
eilii 1^id6utiui, IV, p. 109, latest edit. and LoF-.
Hist. Lwl., III, p. 112.
1) From here on, the instructions are often almost identical to those Arcimbold gives to his sub-commissioners. Compare Col. 257 sf. From this it can be concluded that the general commissariats received the form for this from Rome.
g) doiuplotorium or 60rupl6ta is generally when the service is concluded with a dolloeta or oratiou. In the Latin church, dourplota is the last prayer of the mass, and dorupletoriuru the last part of the canonical hours, by whose rseitatiou the office of the whole day is complied.
Salve,h ) or at other times the praise of the cross by the Clerisei and the Penitentiarios with white sticks or rods,i ) and by the Subcommissarium, who stands at the end between them, with due solenness and devotion before
h) By the salve will probably be understood the known '^utiplroua Üuali8 in the Roman Church 8alv6 UsAina. One sees of it of the gentleman abbot Schmidts doxieou secÜWiust. ruiuu8,?. III., p. 12, as also KoHttUr'-rArr LibUotlmvaiu Leolssiast.
i) It remarquiret both l7r-r ZHoe-r, that the Roman koeuitentiarii even today as a sign of their power virMiu, a rod, would have in their hands, as well as the highly learned Mr ^utor of the "Abrisses" I. 6. that they held a white plug in their hand, when they sat in the confessional. Count Carl von Schöneberg had once told him that when he had once seen the church of Santa Naria NaMore in Rome, and had passed in front of a confessional cat, the same had struck him on the head with the white stick. When he did not know what this meant, he was told that the Father had forgiven him for his sins. A much greater parade is made by the Sonnn o kenitentiere or koenitentiarius inujor. He is called the Great because he has the power to absolve in cases reserved to the pope. Eight days before Easter he comes alternately to the above-mentioned large churches to hear confessions. He sits on a chair raised three steps high, which is placed at the side of the high altar in every church, in the manner of a tribunal. In his hand he holds a little stick like a scepter, which is divided into three parts. The first part, which he holds in his hand, is of ivory, the other of Bresilgen wood and the third of ebony. All this shall not be a secret in the opinion of Herr von Rasewitz. He then deals with his power and the way in which he executes the commissions. This Oüleiuru of the NaZui koeuiteutiarii is said to have brought in 6000 crowns some years ago. But after it was reformed for the benefit of the apostolic chamber, the pope assigned this cardinal no more than 1200 gold crowns. Which news the Lord of Rasewitz has borrowed from the above-mentioned Ladleau de la eour de Homo, to which he also refers, as far as the laxanr of these kcwulteMiariae is concerned, but says nothing more of it than: "dar tont oola est 8u6r8alurueut eounu par la 7Ä":" sr soanckakeuse de la dlraueeHerie, Hui a ötö irupriruöe on diver868 lanAU68 6t euvo^öe pur tonte la dlrrötieutö, dau8 lapuelle on voit, Me 1'ad8olutiou des plu8 reasons erirn68 eoutre la do^ ds Dieu ne eonte pas Arand 6Ü086, iuai8 HN6 la rnoindre eontrovention vordre les statuts des?ap68 et les di8penee8 du quelczue rögleruent de la diseiplius eeeleÄasticiue ne sont aeeordöes czu'L eeux, Hui ont le rnoien de ^ros^es sornlN68, tellemsut Hus pour de l'ar^ent on oktient devant ee trikunal la permiKsion de taire tout ee yu'on veut ete. This is: For all this is sufficiently known from the so vexatious Taxe of the Chancery, which has been printed in various languages, and sent through all Christendom, wherein it is seen that the absolution from the very greatest crimes Against the Divine Law does not cost much at all, but the slightest contravention against the statutes of the popes, and the dispen-
The subcommissarii, after the completion of these stations, should meet with the penitentiaries and confessors in the Sacristy to resolve the doubts and difficulties that may arise. At this meeting the confessors are to present to them the doubts, where they have some, not of fictitious and impertinent, but only of true casibus (cases), as they occurred to them at the time.
Likewise, we decree that the penitentiaries and confessors shall never hear confessions except in a church where a cross has been erected, except for persons who are prevented from doing so, such as the sick, the aged, pregnant women, and the like, or even noble and aristocratic persons; unless our Subcommissarii, for some important reason, deem it good that some confessors be permitted to hear confession from certain persons in certain cases outside the said church and in other convenient places, which we leave to the judgment of our said Subcommissariorum.
Likewise, we decree that in every city and place where the above-mentioned powers and indulgences have been proclaimed, only three sermons shall be preached weekly, namely on Sunday and the other feast days of the week, or if there are no feast days, on the fourth and sixth day, that is, on Wednesday and Friday.
During Advent and Lent, however, one sermon shall be preached daily at a convenient hour, and on holidays two, in the church in which the cross has been erected. We also command that no preaching be done at this hour in any other place,k ) nor by anyone, whoever he may be, unless he has received special permission from the Subcommissario General.
It is also our will that the gentlemen preachers, in their sermons, should explain the Bull, together with all and every article of it, in the first octave, which immediately follows from the erection of the Cross, to the people in its entirety, so that they may, under
sationes of any rule of ecclesiastical discipline are granted only to those who have the means to pay large sums, so that for money one gets permission before this court to do anything one wants etc."
k) To these words the blessed Lutherus opposed the 53rd thesis, as I reminded in my "Schauplatz", p. 95.
In their sermons, they should mention the great power of the Pope and Governor of God, who can give such graces and gifts, and which are necessary even for every man who wants to have eternal life. They should also not fail, within the aforementioned eight days and in all their future sermons, to open up and announce to the people the immeasurable and inestimable benefit of said apostolic indulgences and powers, which they can obtain from these indulgences during the eight years, both for themselves and for the faithful departed souls.
We also want the said preachers to stick to the text of the bull alone, and to explain the cases that can be absolved by virtue of it and the letter of confession, and in what cases dispensation, commutation, and composition or a settlement can take place by virtue of the said bull, so that foreign questions and those that do not belong here are absolutely omitted. For the words of the bull, being deep and high, require enough important and superfluous matter, excluding all subtleties, which is in fact taken from sacred theology and canon law.
These preachers should also inform the people of the indulgences that the prelates of the dioceses of our provinces have piously distributed from the treasury entrusted to them for the enlargement and increase of this work, including the one that we have just given for this purpose from our ordinary power.
The preachers should also exhort the people in all their sermons to pray an Our Father together with the angelic greeting for the welfare of our Lord Pope, and of the Holy Apostolic See and of the whole contending Church, for the conversion of hardened sinners and of those who assail this work, because it is impossible that the multitude of devout persons should not be heard.
Now that the sermons of the first octave after the erection of the cross have come to an end, the said preachers should hereafter and constantly in all their sermons make at least three or four points from the brief concept of the bull among the people, and explain and magnify them completely, as far as it will be possible for them, so that the people may not become disgusted with the indulgence out of forgetfulness of these so great approvals, and may come to despise the beneficence of the apostolic powers.
The preachers should also remind the people in all their sermons that they may diligently visit the stations of the churches or altars, obtain indulgences
They are also to persuade the believers in Christ to strive, as much as they can, to share all the goods of the whole contending church. They shall also counsel the faithful in Christ to strive as much as they can to become partakers of all the goods of the whole contending church, which participation is more useful for people to obtain grace and to preserve it, as well as to overcome the temptations of the power of darkness, than if he were in a state of mortal sin for himself doing all the works of all pious people. Also, the preachers should say that people can be benefited by buying letters of confession.
Furthermore, it is our will that the preachers should indicate the following three points to the people in all their sermons.
First, that the faithful who wish to obtain such indulgences may, out of respectability and devotion before the day of their confessional fasts, and immediately the next day, receive the reverend Sacrament of the Altar at the hands of their appointed pastor, or another competent priest, in their parochial churches, or wherever it will be more convenient for them.
Secondly, in all their sermons the preachers should emphatically indicate and teach the people that all indulgences are suspended within eight years, and that all profits that might be made with them are likewise forbidden for the eight years,l ) so that the people may not miss or despise our present indulgences and unheard-ofm ) apostolic power on the pretext of the indulgences formerly given and the profits that might be shown with them.
Thirdly, the preachers should not omit, in all their sermons, to indicate emphatically to the faithful the censures, judgments, and punishments announced to those who directly or indirectly disobey and rebel, or put all kinds of obstacles in their way, and to inform them, so that they may not fall into the same, since they can be absolved of them only by the pope or by us and our subcommissaries.
l) The great dispute that Johann Tetzel had with the Königslutter monastery arose from this suspension of the other indulgence. No scholar who has described the life of Tetzel has yet mentioned it, so I will not fail to recount it, at the very least, with the inclusion of all the letters exchanged at that time.
m) If one notices these words well, that this indulgence is given out for "unheard of", and holds them against the Decretalem of Pope Leo, one will hardly be able to explain both words in such a way that a contradiction should not be found.
Likewise, we decree that the preachers in their sermons and the penitentiaries when hearing confessions, namely the preachers in the first eight sermons constantly, and in the following ones oftener, but the confessors at all times with all those whom they hear confession, shall most diligently indicate the necessary cause to the faithful, by which our most holy Lord was moved to give and distribute such great grace and indulgence, as is said in the beginning of the bull: namely, because the church of St. Peter and Paul, which is noble in the whole world, has been razed to the ground by Pope Julio of God's memory. Peter and Paul, which is the most noble in the whole world, has been pulled down to the ground by Pope Julio, of godly memory, with the opinion and intention of building another, new one, which, as is fitting, must not have its equal in the world, because it is the head of the others, and with it the Pope, as God's governor, who also has a judgment seat with Christ, and in it various bodies are located, especially those of the blessed apostles Peter and Paul, and innumerable martyrs and other saints, which bodies are constantly being destroyed by rain and hail because of this ruin. In view of this, without great dishonor to his holiness and to all Christendom, this shapeless heap 1) could no longer remain shapeless and so subject to the rain. However, since the church itself had begun with such great costs that the income of the entire Roman church would not suffice for its expansion, His Holiness would have had to take recourse to the intercessions of the believers in Christ, whom He also wants to provoke to this end by means of indulgences, which are the real treasure of Saint Peter, at God's instigation. Therefore, the believers in Christ will not be ashamed to contribute to the construction of St. Peter's, especially since the holy apostle offers and promises his treasure to reward the contributors for their contribution.
Now follow the four most distinguished graces and powers admitted in the apostolic bull, each of which can be obtained separately without the other. With these four powers, the preachers should use their greatest diligence, so that they may most emphatically extol each one of them to the faithful, and explain it as much as they can.
The first grace is the perfect forgiveness of all sins; and can nothing be called greater than this grace, because the man who lives in sins and is deprived of the divine grace
1) "ungestalte Haufe" set by us according to Arcimbold's Instruction, Col. 259, instead of "Klotz" in the old edition.
By this forgiveness of sins, the punishments that he would have to pay in purgatory for insulting the divine majesty are completely forgiven, and the punishments of purgatory are completely extinguished. And although nothing worthy enough to deserve such grace could be given in exchange, because it is a gift of God and grace is inestimable; however, in order that the believers in Christ may be invited to obtain it all the more easily, we decree the following to be taken into consideration, namely:
First of all, everyone who is contrite in heart and has confessed with his mouth, or at least has the intention and opinion to confess in due time, should visit the seven churches designated for this purpose, namely, those in which the coats of arms of the pope are hung, and in each church devoutly pray five Pater noster and five Ave Maria to the honor of the five wounds of our Lord Jesus Christ, through whom our redemption took place, or the Miserere,n ) which psalm is very suitable to obtain forgiveness of sins.
However, sick and disabled persons shall visit the seven altars, which must be erected by the Commisiariis and Subcommissariis in the church where the cross will be, on which the coats of arms of the Pope shall also hang, with the same devotion and prayers as above.
But if the persons are so weak that they cannot comfortably come to such a church, then their confessor or preacher shall have an altar brought to a place that is convenient for them. If they visit this place and pray at or before the altar, they will earn the same indulgence as if they had visited the seven churches.
But to those who are on the sick bed, a holy image can be sent, before which or with which they can pray some prayers according to the confessor's liking, which likewise in this way should have done as much as if they had visited the seven churches.
If, however, some or one (person) 1) for a certain reason demanded that the visitation of the said churches and altars be abated, then the Penitentiarii may do so according to the cause heard, but that the said visitation be replaced with a greater contribution.
n) This will probably be the 51st Psalm.
1) Here Kapp has erroneously supplanted "female person". Compare Arcimbold's Instructions, Col. 260.
The way to put in the box.
But as for the contribution to the treasury for the building up of the said church of the chief apostle, the penitentiaries and confessors, after having explained to the confessors such plenary pardon and greatness of indulgence, should ask them: How much money or other temporal goods they would like to give according to their conscience for the said plenary pardon? 2) and this, so that they can bring them to the contribution all the more easily afterwards. Also, because the statuses and dealings of people are all too varied and different, which we do not take into consideration, and consequently cannot impose certain rates, we have deemed it good that such rates could thus be distinguished according to the common course.
The kings and queens and their princes, the archbishops and bishops, as well as other great princes, when they go to the place where the cross is erected or are otherwise there, shall pay five and twenty Rhenish gold florins. o) The abbots and great prelates of the cathedral churches, counts, barons and other noblemen of nobility and their wives, shall pay 10 such gold florins for each letter of indulgence. Other, lesser prelates and noblemen, as well as the rectores of famous offices, and all others who either have to collect five hundred gold florins annually from permanent income or goods, or otherwise in general, shall pay six such florins. Other burghers and merchants who generally earn two hundred such gold florins shall pay three such florins. Other citizens, merchants and craftsmen, who have their own income and families, shall pay one such florin, but others, lesser ones, shall pay only half. And where the foregoing form is not so fully com-
2) We have changed this sentence according to Arcimbold's Instructions, Col. 260. In the old edition we read instead: "Before how much money or other temporal goods they wanted to spare according to their conscience said perfect forgiveness and fortune?"
allhier gelehrte äisp. äo Linonäa Kaxonioa 8 5, allwo he in der not. d. mehr Autores anführt, auch dieses als was was Besonderes anmerkt, dass ein Goldgulden rheinisch in den sächsischen Gerichten durch ein königliches Rescript vom 10. Aug. 1711 auf 1 Rth. 22 Gr. 6 Pf. Leipzig foot.
We declare that the said kings, bishops, dukes, abbots, prelates, counts, barons, distinguished nobles and rectors, as well as all others who are above, according to the principles of sound reason, according to their munificence 1) and generosity, after they have heard the subcommissaries, penitentiaries, and their confessors' advice and conclusion, shall deposit or have deposited, so that they may fully obtain these graces and gifts. All others, however, are left to the discretion of the confessors and penitentiaries, who always have the better condition of this building in mind, and who should induce their confessors to give more, and should not let anyone go completely without grace, because here the blessedness of the believers in Christ is sought no less than the benefit of the building. But those who have no money should replace their contribution with prayer and fasting. For the kingdom of heaven should not be more open to the rich than to the poor.
And although a wife cannot dispose of her husband's goods against his will, she may nevertheless contribute from her dotal or paraphernal goods, or which come from elsewhere in a lawful manner, against her husband's will in this case. If she has nothing, however, or has been prevented from doing so by her husband, she shall replace this contribution with prayer; which we also want to be understood by the sons who are still under paternal authority.
If, however, said poor wives and sons, who are still under paternal authority, could beg such taxes and contributions from other rich and devout persons 2) or otherwise procure them, they shall place the contributions procured in this way in the box. If, however, they have no way of obtaining such contributions, they may obtain the said treasures of grace by prayer and petition, both for themselves and for the deceased.
In all superior cases, however, the moderation of the Subcommissariorum and the confessors shall have place, who shall look to God and their conscience, so that the tranquility of consciences and the indemnification of all aforesaid persons may be happily advised.
The other most distinguished grace is a letter of confession, full of the greatest, immensely refreshing, and previously unheard-of powers, which even if the eight years of our bull are about to end, all-
1) In Kapp and in the old edition: "Magnificenz".
2) Arcimbold does not go that far.
The text of the bull says: nunc et in perpetuum participes fiant, they shall participate now and forever. The preachers and confessors should explain and raise the content of this letter with all their strength. For in the letter of confession those who buy it are given: firstly, the power to choose a competent confessor, even a religious priest from the mendicant order, who above all absolves them from all censures dictated by anyone,p ) with the agreement of the parties. Secondly, from all and any, even the most serious crimes, even those reserved to the apostolic see, once in life and at the hour of death; thirdly, in cases not reserved, as often as etc.Fourthly, that once in life and at the hour of death, as often as it will be at the door, although death will not then occur, perfect forgiveness of all sins will be granted; fifthly, all kinds of vows (unless someone had vowed solenniter that he would travel to the promised land, visit the holy apostles in Rome, walk to Compostell in St. James, become a monk, become a monk in the Holy Land, become a monk in the Holy Land, become a monk in the Holy Land, become a monk in the Holy Land, become a monk in the Holy Land, become a monk in the Holy Land, become a monk in the Holy Land, and so on). Jacob, to become a monk, and to take the vow of chastity) into other works of godliness; and sixthly, that the sacrament of the altar may be administered to them in all seasons, except on Easter Day and at the hour of death.
We also decree that one of these letters of confession, insofar as the poor are not excluded from the manifold grace contained therein, shall be given and distributed for a quarter of a Rhenish gold florin; unless perhaps noblemen and other rich persons would have wanted to give something more out of devotion and generosity. Whatever is above the ordinary tax shall be put into the indulgence box. If, however, colleges or monasteries demand such a letter of confession from both male and female persons, then their number and wealth must be considered by the subcommissarii, with whom they must also compare themselves as far as the tax is concerned. These subcommissarii shall also seal the letters of confession that may be written, and sign them with their own hand, along with the noted tax that has been paid for the letter of confession. q)
p) What Excorarnunieatio ad donains luta is, has already been explained. Oensuru ad domins lata is likewise a censure, so by a judge was fallen, and lasts only so long as he lives. It is set against 66N8UrU6 a 6UNON6 latue.
q) One finds also already on the Cardinal's letters of indulgence the tax of the same written, and stands one in the innocent news 1713, p. 1045-1049, which for XII Arots or Groschen eingekaust worden.
It is also our will that only one person be written in the letters of confession, unless it be husband and wife, if two are in one flesh. To these may also be added the sons and daughters who are still in their father's power, and have as yet nothing of their own. And so that all and each of the said persons, as well as the poor and others of mediocre means, may obtain such letters of confession, we give to our General Subcommissaries by present power to lax the number of persons who find to write on one letter of confession, as they will see that it will best benefit the aforesaid church building.
We also want the names of all and everyone who buys confession letters, or otherwise receives them for free, to be written in a special book by the deliverers. Those who distribute such letters shall also always sign their names to each letter, so that they can be accounted for in the future, and no fraudulent error can be concealed.
1) We also want that said letters of confession may be distributed in all places where our Commission of Indulgences extends, and where no cross has been erected, during the eight-year period by those who have a written authentic commission from us or from our General Subcommissarii.
The third principal grace is the participation in all the goods of the universal Church, which consists in the fact that the depositing persons for the said building and their deceased parents, who are different in love, will from now on and for eternity have a share in all the petitions, intercessions, alms, prayers, in all and every pilgrimages, also in those to the Holy Land; furthermore, in the stations in Rome, in the masses, chastisements, and all other spiritual goods, which happen and can happen in the universal, most holy, contending church and of all its members. r) The faithful become partakers of these things when they buy letters of confession. Preachers and confessors must stand by this authority with the greatest diligence and persuade the faithful not to refrain from buying it and the confessional.
We also declare that in order to obtain these two most noble graces, it is not necessary to confess or to visit the churches and altars, but rather to go to the church.
1) In this, too, the Mainzer goes further than Arcimbold.
r) Blessed Luther opposed this § with the 37th thesis, as I noted in my "Schauplatz" p. 90.
but only to buy the confessional letter. Although some have already been provided with the letters of confession of the first two graces, they are nevertheless to be persuaded that they may also buy these letters of ours; Considered that in our letters of confession a threefold great grace is dispensed, which is not given in the other two, namely, absolution from the censures dictated by a judge, also from the censures dictated by someone, but at no instance, and the dispensing of the Sacrament of the Altar by a confessor whom one may choose; further, the confusion of vows, as if one promised to travel across the sea, to the liminibus of the apostles, and to St. Jacob in Compostell, to live chastely, to become a monk, if they have not been made in such a way, and all other vows in all kinds of other good works, which confusion should happen within our time of eight years for the sake of the construction of St. Peter.
The fourth most noble grace is for the souls in purgatory, namely, a complete forgiveness of all sins, which forgiveness the pope intercedes for and grants to said souls in purgatory (s ), namely, that a deposit be made for them in the box by living persons, which one would have to give or do for himself. However, it is our will that the moderation of our subcommissioners should take place in the case of such a contribution, which must be made for the dead, and of those to whom they will take special care to make this moderation happen. Nor is it necessary that the persons who place souls in the box be contrite in heart and have confessed with their mouths,t ) since this grace is based on the love in which the deceased has departed and only on the deposit of the living, as is clear from the text of the Bull. The preachers should also make every effort to proclaim this grace most vigorously, because through it the departed souls will certainly be helped, and the work of building the church of St. Peter will be advised in a very useful and superfluous way.
Now follow other graces and powers, which come after the four most distinguished ones. These
s) Of this kind per modern kutkrnAÜ has been acted above, and will occur even more below at the Decretale Leo's X. of it.
t) Lutherus considered this teaching unchristian in his 35th thesis. See the note x. 89 in my "Schauplatz".
The confessors and preachers should not read and repeat it above, but in the most proper way, because the bestowal of it is necessary for the salvation of almost all people, least of all those who have the use of reason, and if not all, then in part or in some parts. The obtaining of the same also brings great benefit to the work of rebuilding St. Peter's Church, since previously such rich dispensationes, commutationes and settlements had not gone out from the apostolic see. u)
However, it is to be known that those who have need of these gifts should deposit them for themselves in the set boxes, either themselves or through other trustworthy persons, if it is within their means, and just as much as they would otherwise have to give to obtain them, namely as if they went to Rome or to St. James or elsewhere. Jacob or elsewhere, stopping at stations and returning, and also having letters made out for this purpose; unless the General Subcommissarii, who have special commission from us in this matter, deem it good to set this rate lower, especially if the merits of the persons and the things themselves require it.
Therefore, the first grace is the confusion of all vows for the benefit of said construction; unless someone had solenniter vowed to visit the apostolic churches in Rome and St. James in Compostel! to become chaste, to take up the monastic life, or to go on pilgrimage to the promised land. This confusion can happen for now in two ways, namely by virtue of the perfect forgiveness and the jubilee, and the letter of confession.
It is also our will that our general subcommissarii do not entrust here and there, without distinction, to all and any penitentiarii and confessors or other particular commissarii who are deputized by us or by them, the power to mix up all and any vows, but they shall entrust the same only to those among them in whom they will see that it will benefit the work. This we command to be observed especially in the case of greater vows. In the case of lesser vows, however, in which the expenses for the journey there and back, together with what is offered or sacrificed, or the complaints accompanying the vow do not exceed the value of ten Rhenish gold florins, all Particularsubcom-.
u) These words, too, are just as good to remember as those above, "Third. (See here Col. 310.)
missarii and penitentiarii can make a comparison, but that they always have the better condition of said building in mind.
The other grace is the dispensation and settlement with persons who have committed simony, or are living in irregularity, both about benefices and about the fruits unduly collected in both courts. The preachers should declare this authority, as far as those guilty of simony are concerned, sparingly and with modesty, even only in general, in order to avoid the annoyance of the secular [that is, the laity].
But as for those who have unduly enjoyed the fruits of some benefices, the preachers can speak more clearly of them, because the consciences are variously burdened on this point, namely, in regard to the omission of the divine official duties, because of which they are required and bound to restore the fruits enjoyed from the benefices at a certain definite time, during which the vigils have been omitted, which also takes place at the daily distributions that are usually given to the canonicis residentibus. For if they have not properly resided, or have not attended the proper hours and other divine offices, behold, they have the second kind. Or they have dealt fraudulently with the statutes of their church, which is the third way of weighing down the conscience. Therefore, they are required to restore the distributions improperly enjoyed in such a way in the court of conscience.
With this grace, the Particularsubcommissarii and Penitentiarii, also all confessors, shall behave as if they were the General Subcommissarii, or a generalis, as if there were only one, will or will decide to impose the same on them, because such a Simoniacus does not have the Beneficium, and therefore the same is open. 1) Therefore, by this grace, he is prospiciated with the beneficio in both courts. For this grace he shall pay the fruits of the Beneficii obtained by a Simonia, which it yields within one year, into the box, on which the General Subcommissarii shall have a special intention.
The same is said of those who have committed an irregularity, namely that they pay the fruits that come in one year, as soon as they are refused dispensation in both courts.
1) What the opinion of this sentence is, can be recognized from the parallel passage in Arcimbold's Instructionen Col. 266.
is to be driven. Attention must also be paid to the fruits of the benefices and prebends. For if the benefice or prebend were small in substantialibus, but the offerings and distributions, along with other accidences, were fat, then a larger tax must be imposed on them. One must also see to it that they are dispensed with as far as the ordinances are concerned, which they have already accepted or may accept, so that they can also minister in the same in the future.
But as for the fruits of the benefices unduly enjoyed by simony or otherwise, the owners of the same must be required to deposit more than half or the third or fourth part, or even less, if the nature of the undue appropriation would not be important, or reasonably excusable.
If, however, the simoniaci and irregulars would have no benefits, then the manner of the committed simony and irregularity must be considered, and if it is more serious or less, then a greater or lesser tax must be imposed. In all this mercy, the General Subcommissarii must have a free hand, to whom we hereby impose that in this point they do nothing to the detriment of this work, with the penalties announced in the Bull, which they ipso facto burden themselves with.
The third grace is that a settlement of unlawfully appropriated property may be made, both if one does not know it and if one does know it, in some cases mentioned below. If a usurer owed another usurer, and he was requisitioned, and would not return the interest; or if one owed something to a single church; in which the Roman church should or could succede by right. Similarly, in the case of those things which have come into the hands of some, in whatever manner, but they do not know or doubt to whom they are to be restored. Furthermore, in the case of those things which might be left, or which might be left and bequeathed in the future in the eight years to the poor of Christ in general, or to a church, without designation. All these cases should be explained by the preachers to the people, and they should bear with them, so that they may be well understood. Especially in the first case about things that have been taken illegally, because many are tricked in this, but especially the merchants who defraud some unknown people in some way by giving them the goods.
sell more than they are worth, or sell bad for good, or take a little more in price because they wait some time for the payment of the price, or in some other ways, which are innumerable.
For in all these cases restitution should be made; and it is not known to whom. Therefore, they must examine their consciences to see how much they would have to pay for the things they have taken. And by comparing, they will be freed from all restitution of ill gotten things. In the same way, all other cases of certain goods shall be declared, especially if someone has to pay a sum to sacred oters or to poor people in general, but he may not be able to pay the whole sum comfortably. For then he can agree with the subcommissariis against a cheap part, and he will be released from the full payment.
The penitentiarii and confessors should not get involved with this grace, except for those who would have an evil conscience because of twenty Rhenish florins. If, however, the conscience would be burdened with a larger sum, then they shall report it to the Subcommissariis, and conclude with them about a certain tax. However, in all such cases, the general commissioners shall be able to moderate everything as they see fit, but they may not do anything to the detriment of the work, with the censures and penalties that have also been mentioned above.
The fourth grace is to grant dispensation on account of irregularity to those who have been promoted to ecclesiastical offices before the proper age without dispensation; and so that they may minister in the accepted offices, this grace shall also be proclaimed to the people by the preachers. The confessors shall also be forbidden not to absolve the same, but they shall communicate with the general subcommissariis, or with whom they have been instructed to do so, who shall proceed with such persons, as has been said in the other grace of other jrregularibus. However, if they have no beneficia, they shall deal with them more gently.
The fifth grace is that one can grant dispensation to those who have been joined in a forbidden degree of blood friendship or affinity, they may have known it; likewise to those who have been hindered by some kind of spiritual relationship, and yet have joined, or also to those who have otherwise, in whatever way it may be, betrothed themselves.
Knowing that we do not by any means grant dispensation to those who have been prevented by the degrees forbidden in the divine law (x ) by virtue of this grace; but in the degrees which have been forbidden by the papal law, we command to dispense in this way. If those who, in the first or other degree of affinity, have been made fornicators by carnal mixture, but not public (nefarious), if they have been married, and the marriage has been consummated with a carnal mixture, we shall grant them dispensation in this way: First, that we count them free from the condemnation that has been placed on their necks; second, from their sins; third, that we recognize the children who have already been born and who may yet be born as legitimate, and also give them freedom so that they may marry again or remain in the marriage that was entered into in this way. And all this we do only in foro conscientiae or in conscience. If, however, the affinity of the betrothed is due to a publicly known carnal union, so that the affinity between them is known, or if such an impediment has been brought before the court, then it is our will that, in order to avoid public offense, no dispensation should be granted to such people. For the apostolic bull does not want such a dispensation. If, however, the said affinity is always concealed, then the persons contracting in such a manner will be able to attend each other in the marriage thus contracted, and the children will be able to succeed to their estates. If, however, such a fornication were to come to light, then it can be settled before the foro contentioso, that is, a public court.
In the third and fourth degrees of both affinity and consanguinity, however, in both courts, both in the court of conscience and in the trial court, we want to have it dispensed that the marriage be consummated anew, or that they remain in the marriage bond, and that the children who have already been born be declared legitimate. Which we therefore understand to mean that, if some had been engaged to be married and had consummated the marriage by the carnal union, those in the third or fourth degree of affinity or blood friendship with each other
x) This the pope still holds today so that he reserves the dispensations in divine laws, and does not allow even the supreme kosnitsntiurio, as can also be seen from the "Outline of the Catholic. Church" x. 367 can be seen.
We want to grant dispensation to those who are related, but not to those who want to join in the future.
But those who have married and are hindered by a spiritual relationshipy ) we absolve from their sins, and grant them dispensation in both courts, so that they may be granted to remain in the marriage thus entered into, the children being declared lawful, as above.
If, however, a baptismal witness and the child raised from baptism marry each other, they alone may be granted a dispensation to remain in the marriage they have contracted.
However, we want our general subcommissarii to pay diligent attention to the dispensations of all persons who are hindered in this way, and to entrust them only to those people whom they will consider competent for this, but not here and there to all and everyone without distinction, because said subcommissarii will have to issue open and authentic letters in a public court because of such dispensations. Our general subcommissarii shall also decree that those who need such a dispensation shall put in the box as much as they have to spend on the journey to Rome and back home to obtain it, and there also the expedition of a letter about it. However, our aforementioned General Subcommissarii and others, to whom they will assign this, shall have the power to limit this deposit, if the circumstances of the matter require it.
The sixth grace is to establish a settlement with those who have taken church and monastery properties in an unjust manner, and who cannot be forced to restitution in a judicial manner, because those to whom restitution should be made have no instruments and necessary grounds of proof. For even those who possess such in this way, although they would have evidence with them, may settle, and after payment into the box has been made before the settlement, they may be exempted from further restitution to said churches. It is also allowed in both courts that they can keep them freely in the future.
It is also our will that the preachers should follow this
Y) Of the eoAvations spiritnnli occurs in all coriptoridns lluris Oanonioi. P7rn As-ss-r deals with it p. 687. 691, allwo he also p. 689 shows that the Ooneiliuru Iriäentinum tightened the old law again.
They should say that those who only doubt whether they have or possess such goods, even if they do not know for sure, should make a settlement, because in case of doubts concerning the conscience, the narrowest way is always to be chosen. But with those who doubt in this way whether they do not possess such things, it will be easier to proceed.
With this grace, however, only our general subcommissarii shall lend a hand, and a few others to whom they shall deem it good to entrust such things. However, if such a contract does not amount to more than twenty florins, the penitentiarii and confessors shall also be able to get involved, but in such a way and in such a manner that, with the above-mentioned penalties, they may not do anything to the detriment of the work, but may always strive to improve the condition of the same. However, those who own such goods will have to get along in such a way that they put half of the value of the goods, or as much as the General Subcommissarii will allow, into the box.
The seventh grace is that, for the benefit of the said construction, all goods, things and monies, which, instead of restitution of unlawfully appropriated goods, have been bequeathed in the last will of all and every person to all kinds of uncertain churches or holy monks and persons, likewise also to certain or absent persons, of whom no news is to be had, or may be bequeathed in the said eight years, may be appropriated and rightfully obtained, because our most holy Lord Pope has designated them for the said construction. It can also be noted that there is a difference between this grace and the aforementioned third one, because there the goods were not bequeathed for the things that were badly taken, and therefore the pope does not apply them to the construction of St. Peter's, but he only gives authority that those who should give them to uncertain churches, holy monasteries, and the poor in general, can, if they do not want to pay them to uncertain churches or poor people, come to an agreement with the agents of the said construction. In this present case, however, because they have been bequeathed instead of the unlawfully appropriated goods, they are entirely applied to the said building, and thus they may be appropriated by the agents of the building.
Likewise, the pope applies to the said church all the goods which are unlawfully possessed by some; but those to whom these goods are restored
cannot be reacquired for a certain reason.
Likewise, all those goods which were to be given for the redemption of the prisoners, and which were bequeathed for said redemption by some, whoever they may be, or may be bequeathed during the said eight years.
Similarly, all the goods that should be paid out of a vow, ordinance or custom, on guest houses or other such pleasures.
Likewise, we order the preachers, with the penalties and censures contained in the Bull, as above, to make known, explain, and report to the people all said cases, and especially that which has been left in lieu of the restitution of things unlawfully appropriated. Likewise, that all who have only some knowledge of said cases, as there are notaries who have been requested for said last will, and witnesses, also all other persons, under the very penalties contained in the bull, as above, are required to report and make known the same to the lords Subcommissariis respective within eight days following said intimation, so that the goods can be confiscated from said Subcommissariis. Also, those who have such notice and neglect to give it may not be absolved from these church penalties until they have given the said notice. However, the confessors shall take care not to interfere with this grace unless the price of this contract is less than twenty Rhenish florins. However, the General Subcommissarii shall have full power in such cases, but that no fraud and trickery may be involved, as also under the conditions that have been set for other and the first contracts above.
And because in the foregoing it has been said of the hindered persons, we hereby declare that hindered persons are: all prisoners and those in chains and bonds; persons whose time of birth is approaching, or who have children to suckle from whom they cannot get away; likewise those who, because of enmity charged upon them, because of banishment, or otherwise on account of death or other great danger, neither can nor may visit the place where the indulgence is dispensed; Similarly, married women who cannot leave without the consent of their husbands, as well as sons and daughters who are still in the custody of their fathers, and who cannot leave without the will of their parents.
are involved in divine or human officia, and in general all those who are not allowed to travel de jure or de facto. All these aforesaid may be granted dispensation from the subcommissariis and penitentiariis, so that they may not be bound to visit the churches or altars.
If, however, all the above-mentioned persons could not deposit their contributions in the boxes intended for the construction of the church of St. Peter, then they shall have them deposited by other credible persons, but in such a way that such mandataries may not postpone such deposits to the detriment of the work, under the censures, judgments and penalties announced in the apostolic letter. We also want that those who postpone the deposits without the most important causes are ipso facto subject to this penalty, from which they too can only be absolved by our most holy Lord, the Pope, or our General Subcommissariis.
Likewise, we declare and decree that all monks and nuns, both those who beg and those who do not beg, in the case that they have despised their superiors, may purchase or procure this indulgence and grace committed by us for themselves and those who are under them, insofar as they may enjoy the same in their convents or monasteries, if they have something right to deposit. And if they have nothing of the kind, then they may beg alms from any and all ecclesiastical and secular persons who have their own funds, and make those who give said alms put them in the box for the religiosos.
If, however, they could not obtain anything from others from which they should contribute, then they should replace their contribution with prayer and fasting or other good works. We also declare that if the prelates of the aforesaid religious do not want to give their subjects the freedom to go to the places where the cross has been erected and the indulgences have taken their throne in such a way, then those who are under them may freely and lawfully confess to the confessors by apostolic power and by virtue of our authority, which our Subcommissarii send them, or which they themselves shall request from them, notwithstanding the privileges and constitutions given and confirmed to these orders also by apostolic authority, that they shall confess only to the confessors who have been assigned and instructed to them by their superiors. But so that it may not have the appearance that we have, through
This declaration of ours has been more than justly yielded to said monks and nuns, and therefore they wanted to lift the monastic observance: so it is our will that these monks, because of said forbearance, can only be absolved of their past debts, excesses and crimes, which are reserved not only to their superiors, but also to the most holy lord, the pope, if their now said superiors do not want and contradict. We also order them, under penalty of the sentence passed, to be excommunicated, so that they may not hinder this only for this time, since their Privilegia and Constitutiones are suspended.
Likewise, we declare that in this matter the poor are understood to include not only the aforementioned monks, but also all those who beg for their sustenance, as well as those who have to live from their work and yet only acquire daily nourishment from such work, and from this can lay up nothing for the days to come. Our Subcommissarii and Penitentiarii shall diligently investigate these poor and all other conditions, and after they have obtained the truth about them, they shall be granted their blessedness and harmlessness out of mercy.
Likewise, we declare that those who have once been expedited and have obtained a perfect pardon, if they have relapsed again,z ) where they have not done anything illicit out of a trust in this indulgence, or have remembered the past or forgotten things, may confess again in the places where grace is made known, and earn such indulgences. Also, they will not need to go to the first confessor, they would want to do it meritoriously. And under this our declaration we want to understand all those who have obtained or will obtain present grace.
Likewise, we declare that those who will do public penance, on the occasion of which the whole neighborhood may have been annoyed, or the place where they have exceded, if the severity of the secular laws is not feared, shall behave thus. First of all, in a comfortable chapel or sacristy, they shall be stripped naked and bare of shoes, and shall keep nothing but their shirts or pants on. Then they shall have a rod in one hand and a light in the other.
z) These are called here in Latin rseiäivantss, which comes from rseickivars. - Kapp follows this with a lengthy argument that rseiäivars means as much as: to do the same thing again. The words we have used: have relapsed, he replaces with: "got a recidiv".
They are to hold hands so that their hands are crossed in front of their chests, but they are to walk in front of the procession going to the station, and they are also to lie down with bent knees in front of the erected cross until the song there with the versicle and the collecte is completely finished. Afterwards, when all is silent and the Commissary begins the Psalm Miserere, they are to be led by their confessors through the middle of the station, first to the Commissary, who will take the rod from the hand of the penitent and strike him three times on the back, saying: God spare you and forgive your sin, which all and every confessor will do in the same way, according to the order. After the Psalm Miserere mei Deus has been said alternately with the Gloria Patri, the Commissary shall begin: Kyrie eleison. Pater noster. Et ne nos. Salvos fac Domine servos tuos. Deus etc. Mitte eis auxilium de sancto etc. Domine, exaudi orationem meam etc. Dominus vobiscum etc. Oremus: Deus cui proprium etc. Hereupon the confessor shall absolve the penitent himself, who is thus before the cross, with the proper apostolic absolution, and declare that he is in this way reintegrated into the community of the faithful. However, public penance should not be easily imposed on the clergy and young men. Also the women should only have their shoes removed because of the reverence for this gender.
Those who do penance in this way, before they are absolved, must also give an oath that they will obey the command of the one who absolves them, and that they will, according to their own ability, pay emendam to the offended, and obey the orders of the Excommunicator.
If, however, the salvus conductus is denied to those who wish to do penance in this way, or if there is any other danger, our general subcommissarii shall have the power to absolve them or have them absolved by the confessors, as they see will be beneficial to the salvation and harmlessness of those who do penance, with the addition that they may replace the deserved punishment of a greater discipline with a richer deposit.
General formula of absolution.
Have mercy on you etc. Our Lord Jesus Christ absolve you by the merit of his suffering. And I absolve you by apostolic power, entrusted to me in this piece, and
It is granted to you, from all ecclesiastical censures, judgments and punishments with which you are afflicted in some way, then from all excesses, sins and crimes committed by you, whether they be serious and great, and from whatever cause, specialiter or generaliter, should be reserved to our most holy Lord Pope and the apostolic see, also in the letter, which is published in Coena Domini every year, as well as of those who should now be specially mentioned, by erasing all the stains of inability and notas infamiae which you have contracted on the occasion of the aforesaid things, by forgiving you the penalties of impiety, and by restoring you to the innocence in which you found yourself after your baptism. I also restore you to the sacraments of the church and restore you to the fellowship of the faithful. In the name of the Father and of the Son and of the Holy Spirit. Amen.
It must be known, however, that excommunicated persons and persons subject to other church punishments at the instance of one party can thus be absolved, even if the other party does not want to: Our Lord Jesus Christ absolve you, and I by apostolic power, which is entrusted to me and granted to you, absolve you from all ecclesiastical censures, judgments and punishments in which you find yourself involved at the instance of the parties, and this only to the extent that you may obtain this indulgence, so that you may give satisfaction to the offended party, if it is in your power, and surrender yourself to your excommunicatori, also obeying his orders according to your power. Then, of the excesses you have committed; and in this way, consequently, the whole absolution must be read.
Also our commissarii and penitentiarii, before they absolve the persons excommunicated in this way and involved in the censures at the instance of the parties, shall take an oath from them that they will give satisfaction to the charged parties if it is in their power, and may surrender themselves to their excommunicatori after the deadline that has passed and been set for them for the purpose of obtaining mercy and obey his command, as has been decreed by us in the foregoing.
Also, the aforementioned form of general absolution can and should be extended according to the nature of the confessors' excesses, and as required by the grace given in the bull.
For example:
If a settlement has been made for a thing that cannot be restituted, it may also be attached: I also permit and admit, by the same power, that after having paid this or that sum for this holy work, you shall be absolved from further restitution of the remaining things which you possess unlawfully, and shall not be required to voluntarily restore any more. In the name of the Father and of the Son and of the Holy Spirit, Amen.
If the vows are changed, it must be added: I also by this very authority change this or that vow into this work of indulgence. In the name of the Father and of the Son and of the Holy Spirit, Amen.
As far as the irregulars and simoniacos are concerned, it should be added: I also grant you dispensation on account of the irregularity committed and the simony charged upon your neck in obtaining certain offices and benefices, and permit you to be promoted to all ecclesiastical offices, also to minister in the ordinaries taken upon you, and in this way to retain the ecclesiastical benefices obtained, also to accept all other benefices which might otherwise be granted to you canonically. In the name of the Father and of the Son and of the Holy Spirit, Amen.
If the benefices obtained by simony are conferred anew, they may be added: I also confer on you anew all and every spiritual beneficia, whatever they may be and how much they may be, which have been obtained in an illicit manner, cum cura et sine cura, with and without spiritual care, with all their rights and appurtenances. I also introduce you anew to their real possession. In the name of the Father, the Son and the Holy Spirit, amen.
In the same way, those who have entered into and consummated forbidden marriages are to be dealt with, by first absolving them according to the general formula of absolution, and then granting them dispensation so that, despite such an impediment, they may at the same time remain lawfully in a marriage they have entered into in this way, or enter into another one anew, so that the children are declared lawful, as is clearly stated in the bull. All the foregoing is to be understood both by the court of conscience and by a public court.
Likewise, we declare that the confessors and penitentiaries are to be excused from all sins, however great they may be, as well as from those that are committed to the
The only exceptions to this rule are those which have been specified above. However, in the cases reserved de jure to the pope and prelates, if the person committing the crime is of great status and wealth, it is good to speak with the subcommissarii, and to consult with them about the assessment and other penances to be imposed upon them, but that their names and surnames be concealed, and only the nature of the crime and the property of the offender be indicated.
Similarly, the penitentiarii and confessors shall not absolve from the bonds of excommunication and other ecclesiastical punishments in foro contentioso, but shall have the same passed on to the subcommissarios.
Likewise, we also order the aforementioned penitentiarii and confessors to appear as often as they are requested by us or our subcommissarii; also, if they notice that something has happened to the detriment of indulgences, they are to report it to us or our subcommissarii.
We also order the above-mentioned penitentiarii and confessors in the case of the above-mentioned church punishments and censures not to take the deposit or the alms into their hands from those who confess to them, but to have them put into the box by the Christian believers themselves with their own hands (as has already been said).
We also command the said confessors that, apart from the tax they must pay, and apart from attending church, they may not impose on their confessors any other penance, in the case of church punishments that have been announced, except for a few short prayers, which may not last long, in order to prevent them from falling again immediately.
It is also our will that they may not demand a reward from their confessors for confession, because one commits simony, but they should only accept that which is given freely [that is, voluntarily], under the above-mentioned church penalty.
Likewise, we order the preachers of our said work, with all the above-mentioned church penalties, not to neglect to announce to the people, at least on Sundays and feast days, so that they do not give their deposits, which must be made for the attainment of grace and the salvation of souls, into the hands of the subcommissarii and confessors, but deposit them themselves, or have them deposited by other trustworthy persons. They shall also tell them that if they neglect to do so, as-
then they shall know that they have not earned an indulgence, nor obtained grace and redeemed souls. It is also our will that the confessors and penitentiaries should do the same as the preachers to all their confessors, under the same penalties as above.
We further decree that our General Subcommissarii shall likewise not take into their hands the deposits of the faithful, under the above-mentioned penalties; indeed, they shall endeavor with all seriousness to ensure that all and every of the above-mentioned things are really and in fact carried out, and are most carefully observed by the preachers and confessors, as is due to each respective.
We, on the other hand, allow our General Subcommissarii to take into their hands the money for the letters of confession, for which a certain assessment has been made, and to render due account of the money received to us or to those of us to whom we shall give special instructions.
We also order, under penalty of the announced sentence of excommunication, and under a fine of a thousand ducats to be applied to the said building, that no one may dare to reprint the aforementioned confessionals, unless he has been ordered to do so by us or by our General Subcommissarii. It is also our will that in all places where the cross has been erected, only one person shall distribute the letters of confession, who shall inscribe the names and surnames of the purchasers, also of those who will have them for free, and these shall sign their own hand on all letters of confession.
In order to avoid all suspicion of fraud and negligence, we order that only three keys be made to all boxes that may be assigned to the said indulgence, one of them with the Subcommissario, the other with the Thesaurario or Treasurer (to whom we will give a special order) or with the one whom the said Thesaurarius may deputize for this purpose, the other with the treasurer (to whom we shall give a special order for this purpose), or with the one whom the said treasurer may deputize for this purpose, the third finally with the ecclesiastical or secular authority of the place, as will be best for the subcommissariis. It is also our will that, when the time to open said boxes will be at the door, they shall be opened in the presence of all who will have keys, and of a public notary, as well as of some competent witnesses required for this purpose, and the money shall not be touched by anyone until it has been counted in the presence of said persons, appraised by experienced persons, and reduced to Rhenish gold florins. For this sum, an instrument shall also be drawn up by a
The notary shall be sworn, in which the above-named persons who have been present, but especially the treasurer or the person deputized by him for this purpose, shall be named, who shall make the decree for the money, and shall proceed herewith as we shall order him to do. a)
The rest will be replaced by the Subcommissariorum, Preachers and Penitentiaries, who will receive eternal rewards from our Lord God and the Holy Apostles Petro and Paulo for such a happy work.
Myconius' account of how the Guardian of the Franciscans of the Barefoot Monastery at Mainz had rejected the papal commission on the indulgence to be collected with particular skill.
From the Myconius üist. rslorm., x. 16 reprinted in Löscher's Ref.-Acta, Vol. I, p. 380.
In 1517, after Julii's death, Leo Decimus became pope and announced his intention to complete the construction of the church of St. Peter in Rome, which Julius had begun: All countries and especially the German nation should give money. At the same time, Albrecht, bishop of Magdeburg, who had recently purchased the pallium in Rome with great money, had also become bishop of Mayntz and a prince of the church, and in order to obtain the same in Rome, he had to pay for the previous and new pallium from scratch, which amounted to many thousand guilders. Thus this man was splendid and proud, wanted nothing, built for it many useless buildings to hall, drove unbelievable arrogance and cost, that he also needed money. In order to bring money again, the new Pope Leo Decimus sends another indulgence to German lands, and the Bishop Albrecht of Mayntz and Magdeburg, and the guarantor of the Barefoot Monastery in Mayntz, a short, fat man, were made chief commissioners. From now on, they are to order the Unler-Commissarios and appoint preachers,
morad., p. 183, that Tetzel, under this Archbishop Albrecht's authority, solved 100,000 gold florins in the first and only year. See also Herr Heinrich Schmidt's Brandenburg Reformation History, p. 134, and the learned Herr Johann Jakob Hottinger's Helvetic History, x. 28, where he refers to Auctores.
who admonished the people to deposit money, and they rightfully redeemed the indulgences. And so that the bishop would do it more joyfully, the pope also promised him a portion of the money. This made devotion. But the Gardian and the Barfüsser order did not like the matter. For Tetzel, as mentioned above, did it so roughly that the common man almost began to suspect the indulgence: as if one did not seek to absolve people of sins and the deceased from purgatory, but rather from money and property, and to devour the houses of widows and orphans, as Christ says.
Moreover, the monks complained that they had enough work, that they begged so much that they maintained themselves and their monasteries: Let them also beg enough for the pope and the Cardinals and all the Roman splendor, that would be too hard for him and untruthful for the poor people. But if they were to refuse and deny such obedience and apostolic command to the pope, to whom they and their entire order had obeyed, pledged and sworn, it would also be very difficult for them and they would have to worry about his disgrace. For the other day, in honor of the Order, he had made their chief general Christophorum de Forlivio a Cardinal, even though they had to give 30,000 fl. for it. And so they were taken in with this indulgence and commission; and they spent a day in Weymar in Thuringia, to see how these things might be handled.
So at Weymar the Gardian of Mayntz and several Gardians of the country of Thuringia met: Arnstadt, Eisnach, Saltza etc., and there all sorts of ways were proposed how to get rid of this commission, and none of them wanted to rhyme that one would keep the pope's favor and grace.
Finally, the Gardian of Mayntz, when he was burdened with the commission, said: "Dear brothers, you all know that our bishop of Mayntz is a proud, arrogant man, and wants to be unmastered by us, as poor beggars and mendicants. So I will dispose myself to him, and with him, how the indulgence is to be preached, and the commission to be carried out, have conversation and deliberate; and just pay attention to what he gives: and will act according to it, as if I did not like it at all, and only suggest it unruly, until he becomes angry. So I will stay on my mind. If he then admits that my suggestion does not rhyme at all, then I will finally say: Most gracious lord! you are commissary-in-chief, if you do not know how to give me coincidence, so that nevertheless the mandate of papal sanctity will be sufficient, then I will give you the right.
I will take care of the whole thing for you. Do it as you like. And I will leave the bulla and letter with him. If he then sends the matter to Pope again, we will see how we answer. But if he takes care of the commission alone, as I would gladly allow the hopeful man to do, then we are the losers. And when the monk came to the bishop, everything was done as it had been discussed in Weymar. And the bishop was glad that he alone had Pabst's power. So the monk was glad that he was released from the drudgery.
74 Myconius' report on how Tetzel declared himself to Archbishop Albrecht as a subcommissary, and how he appointed him as such.
From the Myconius llist. rstorrri., x. 19.
When Bishop Albrecht was the supreme commissioner of papal indulgences, the great clamant and preacher of indulgences, Johannes Tetzel, came to him: he stated that where he was needed, he wanted to change the indulgences and thus to strike them out, so that he hoped they would carry something honest. The bishop was happy, accepted him and ordered him to do it.
75 Tetzel's special permission, allegedly received from Pope Leo X, to grant indulgences also for himself.
From Vogel's "Leben des Ablaßkrämers Tetzel", p. 179, printed in Löscher's Ref.-Acta, Vol. I, p. 383. Löscher rightly remarks that this document seems suspicious to him because of the enormous concessions, and it seems credible that it was made for mockery.
Translated into German.
We Leo the Tenth, Roman pope, servant of servants, Christ's governor on earth, successor of Peter and Paul, declare to all believers of both sexes how we, by virtue of the power of Christ and of St. Peter and Paul, as well as of the whole Church, we have granted permission and authority to Mr. Johann Tetzel, friar of the Dominican Order, apostolic commissary and, through Germany, orator, inquisitor of heretical wickedness, to grant the richest indulgences in the whole world; that the said Mr. Johann Tetzel can and may absolve from all cases which the apostolic see at Rome has reserved for itself in general and in particular in all cases, and about which this see should be consulted.
Likewise, from the repented, confessed and forgotten sins, as well as from the unrepented and unconfessed ones; and at the hour of death, to grant general indulgence of all sins, all guilt and all punishment that one would have deserved to endure in purgatory. Likewise, to close the gates of hell and open the door to paradise. However, to the poor. . . . Sealed under the fisherman's ring in the last Roman interest number, the great golden number, and in the solar and lunar circle in the leap year.
76 Joachim I, Elector of Brandenburg, mandate to his subjects to respect "Tetzel" as subdelegated commissary, who is at the same time given safe conduct, in his sermons. Date Wednesday after the Exaltation of the Cross [16th Sept.], Anno 1517.
From the original in Löscher's Ref.-Acta, Vol. II, Appendix (immediately after p. 656).
We Joachim von GOttes Gnaden Marggrauv zu Brandenburg des heiligen Römischen reichs Erzcammerer vnd kurFurst zw Stettin pomern der cassuben vnd Wenden Hertzog, Burggraff zw Norembörg vnd Furst zu Rügen Embieten allem vnd iglichen vnsern Prälaten, Graven, Herrn, Ritterschaft vnd Steten unseres Chur-Fürstenthumbs der Marck zw Brandenburg vnser Freuntschafft, Funst vnd Grus und geden Ewch zw erkennen: That the Most Holy Father and Lord Leo of the Holy Christian Church, Supreme Bishop and Bishop of our Most Holy Lord, out of movable causes and insanity for the salvation and salvation of the Christian souls, has given a merciful and gracious indulgence and indulgence, and for this reason has given the Most Holy Father and Highborn Prince Albrecht, Archbishop of Meintz and Magdepurg, of the Holy Roman Empire through Germania, Electors and Primates, Administrators of the churches between Halberftadt, Margraves between Brandenburg, between Stettin, Pomeranian of the Cassuben and Wenden Dukes, Burgraves between Nuremberg and Princes between Rügen have ordered our dear Lord and Brother in several provinces to spread and carry out the same indulgence between commissaries. After the report of the official bulls about it went out, so that his beloved out of any possible prevention, so that his beloved may not order such by his beloved person, his beloved has several subcommissaries and especially the willful one.
and High Angel Ern Johan Tetzel Baccalaurien der heil. Scripture, heresiarch, preacher of the order in this country, and subdelegated to several other principalities and countries, This indulgence and indulgence we have granted in our territories to the Holy Roman Pontiff and to our subjects for their salvation and consolation, and we have forgiven the name of Ern Johan Tetzel and all his other subdelegated and appointed subcommissaries, who will present a lawful appearance and testimony of our will, our sure peaceable and pious faith 1) before all of us who have given us and whom we have given our pious faith in our lands, And we will compel and grant such indulgence, and give to the sub-commissioner in question, with other of his constituted sub-commissioners, our sure peace, vehement, and vicious faith, as it has been established, in craft, and will thereupon make this briar, mind, and behest, to all of you, all of you who wish, by the sub-commissioner in question, and his sub-commissioners, to be of the same mind, earnestly desirous, and obedient, who will give credible proof of this, freely and without hindrance proclaim such a salutary indulgence in our lands, districts and territories, and not to interfere with you or your servants' goods and chattels by word or deed, and to let sinners move and wander back and forth safely and unhindered. This pleases us from all of you. It is also our earnest opinion, and we wish to leave this between all of you and everyone else. Date with our seal sealed between Coln an der Sprew. Wednesday after the Exaltation Cruc. [16 Sept.] Anno 1517.
Luther's narration of the true and secret circumstances and causes why Tetzel actually brought his indulgence stuff to market and gave rise to all subsequent changes with it.
This story is found in Luther's writing Wider Hans Wurst, especially in the section titled: Ursprung des Lutherischen Lärms; in the old edition of Walch, Vol. XVII, 1703 ff.
1) In Löscher and after him in Walch: "vegelieben vnd vngenerlieben Glaits", which is in any case read from the original. The usual formula in escort letters is: "strong, free, safe, vehlich (vhelich) vnd vngeferlich Geleit". See Jena edition, vol. I, p. 434d; Wittenberg edition, vol. IX, p. 1065. - Afterwards, where this expression is repeated, we have put instead of "vehrlich": "vehelich".
78 Myconius reports how Tetzel, because the princes of Saxony did not want to allow this indulgence immediately in their lands, first laid out his stuff in Albrecht's bishoprics of Magdeburg and Halberstadt, and how outrageous things he had preached in his sermons.
From the Myconius liibt. rstorumt., p. 20.
The princes of Saxony did not want to allow this new indulgence, because their lands would have been depleted of all money and sucked dry for several years. But so that the matter would not remain without a beginning, until the princes would also be overawed, the bishop had Tetzel first erect the cross in his own dioceses of Magdeburg and Halberstadt, and preach the indulgence. It is unbelievable what the impudent monk was only allowed to admit, talk about and preach. He gave a letter and seal that even the sins that one would still be willing to commit should be forgiven. The pope would have more power than all the apostles, all the angels and saints, even Mary the Virgin herself. For these would all still be under Christ, but the pope would be like Christ. After the Ascension, Christ would have nothing more to rule in the churches until the Last Day, but would have ordered everything to the Pope as his vicar and governor.
Item: Around the same time there was a preacher monk, called Johannes Tetzel, the great clamant, commissarius and preacher of indulgences in Germania. He preached countless amounts of money, which he sent to Rome, in Germany, and especially at the new mine, St. Annaberg, where I heard Friederich Mecum himself for two years, a lot of money was obtained.
It is unbelievable what this unrighteous and impudent monk was allowed to admit. He says: if someone had slept with Christ at his dear mother's, and only put money into the Pabst's indulgence box, then the Pabst would have this power in heaven and earth that he could forgive, and if he forgave, then God would also have to forgive. Item, if they quickly put in and redeemed pardon and indulgence, then all the mountains around St. Annaberg would become pure solid silver. As soon as the penny was in the basin, the soul for which one pledged would be led from the mouth up to heaven. So his indulgence was a great thing! In sum: our Lord God was never God, if he had given all divine power to the pope: tu es Petrus, tibi dabo claves, quodcunque ligaveritis. Peter and Petra, clavis and solvere must all be and be called Pabst; and there were heretics, whoever spoke a word against it, they banished and burned.
79 A piece of Joh. Tetzel's short instruction for the priests, in which he prescribed to the priests who were to do a service for the Commissary of Indulgences how they should advertise the work quite emphatically and movingly.
From kurnirmria inbtruetio ^o. IsMlii pro LaeerOotibu8 in von der Hardt's Ki8tor. litter. rskorumtionm, Theil IV, p. 14 and printed from it in Löscher's Ref.Acta, Vol. I, p. 415. Luther frequently mentions this book, which was printed with Albrecht's coat of arms, especially in his writing wider Hans Wurst. Von der Hardt has only communicated one piece of it, because he probably had a torn copy.
They (the believers) can be absolved and freed from all disorder in their office, except for willful deicide and bisexuality.
Similarly, those who have been prevented by some relationship, whether spiritual or carnal, namely in the third or fourth degree of consanguinity or affinity, and yet have married into it, may be absolved and dispensed from remaining in such marriage, or, where necessary, consummate it anew, and be told that the children begotten or to be begotten will be honest.
Likewise, about everything that has been wrongfully acquired, be it something uncertain or certain, that has been scraped together by drudgery and usury.
Similarly, settlement and dispensation may be made from all legacies bequeathed for godly use.
Likewise, one has many other liberties that have been omitted for the sake of brevity.
Therefore, the people remember that here is Rome. This is St. Peter's Church, and the churches to be visited now are to be in place of the churches to be visited in Rome. Here are penitential preachers and confessors, and they are able to do as much as the highest confessors in St. Peter's Church. God and St. Peter are calling you.
Therefore, send yourselves to such great grace that you may obtain it for the salvation of your souls and those of your deceased. Do not delay yourselves. For you do not know what hour the Son of Man will come.
Likewise, the grumblers, evil detractors, blasphemers, and those who hinder this holy work in any way, outright or in a roundabout way, publicly or secretly, are immediately banished by our aforementioned Most Holy Lord Pope Leo, and under the wrath of Almighty God and the Holy Apostles Peter and Paul;
From which ban they cannot be absolved except by the pope or his commissario, therefore beware that you do not open your mouths to heaven.
The other sermon.
Venerable Lord! I ask you to make it known to the people under your care that they will not neglect such great grace bestowed for the salvation of souls. Let them know that St. Lawrence gave all the treasures of the Church and his body to be roasted; St. Bartholomew his own skin, in cruel agony; that St. Stephen was stoned to death for the salvation of souls, and all the martyrs were killed and crushed. And you do not want to recognize that you have Rome in the city or small town. Your church has become the church of St. Peter in Rome, and your priests apostolic confessors. For the churches are like the seven at Rome, ordained for the remission of all sins. The seven altars are like those seven that are at St. Peter's, where complete forgiveness is found. What are you thinking about? What are you failing to convert? Why do you not shed tears for your sins now in this time? Why do you not confess now before the vicars of our most holy Lord Pope? Do you not have the example of St. Lawrence, who, out of the love of God, distributed the treasures he had and offered his body to be roasted? Do you not take the example of Bartholomew, Stephen and other saints who gladly suffered the most cruel death for the salvation of souls? And you do not lay up immense treasures, nay! not even a moderate alms. They have given their bodies to torture, but you do not disdain to live well and be merry. You priest, you nobleman, you merchant, you woman, virgin, you married woman, you young man, you old man, go into your church, which is, as I said. St. Peter's, and visit the most holy cross, which is erected for you, which is always crying and calling you. Are you ashamed to visit the cross with a light, and are you not ashamed to go to the drinking house? You are ashamed to go to the apostolic confessors, but not to the dance. Consider that you are on the raging sea of this world, in so much storm and danger, and do not know if you can come to the port of salvation. Don't you know that everything people have hangs by a thin thread, and the whole of life is a quarrel on earth? Let us then, like Laurentius and all the other saints, fight for the salvation of souls, but not for the body, which is
who today is healthy, tomorrow is sick; today is alive, tomorrow is dead. You should know that whoever confesses and in repentance puts alms in the box, as the confessor advises him, has complete forgiveness of all his sins, and if he visits the cross and the altars every day after confession as well as the jubilee year, he will obtain indulgence, just as if he visited the seven altars in St. Peter's Church, where complete indulgence is given. So why are you standing idle? All of you run after the salvation of your soul. Be ready and diligent for the salvation of your soul, as for temporal goods, from which you do not depart day or night. Seek the Lord because he is near and can be found; work, as John says, because it is day, for night is coming when no one can work.
Do you not hear the voice of your crying dead parents and others, who say: Have mercy, have mercy on me, because the hand of God has touched us. etc. We are in severe punishment and torment, from which you could save us with a little alms, and yet you will not. Open your ears, because the father cries to the son, and the mother to the daughter: "Why do you bite me like a tooth, and fill yourselves with my flesh? as if to say: "We have begotten you, nourished you, educated you, and left you our temporal goods; why then are you so cruel and hard, that, since you could now save us with a little effort, you will not; and let us lie in flames, that we come so slowly to the glory promised to us. You may have confession slips, by virtue of which you may obtain full remission of the penalties due to sins once in life and at the hour of death, and as often as you wish in the cases not reserved. O you who have vows upon you, you usurers, robbers, and vicious ones! Now is the time to hear the voice of God, who does not want the sinner to die, but to repent and live. Turn then, O Jerusalem, Jerusalem, to the Lord your God. O ye gainsayers, rejecters, blasphemers, who hinder this work outright or in secret ways, how evil do ye stand? You are outside the church community; no masses, sermons, prayers, sacraments, nor intercessions help you; no fields, vineyards, trees, nor cattle bear you fruit, wine; and the spiritual itself withers and dries up, as examples could be given. Turn to me with all your heart, and need the medicine of which wisdom speaks: The Most High has created the medicine from the earth, and a wise man will not despise it.
The third sermon.
Venerable Lord! I beg you to speak to your sheep in my name, so that they may open their eyes and see what grace and gift they have had and still have at the door. Truly blessed are the eyes that see what they see, and realize that they have a safe conduct by which they can lead their soul through this valley of tears, through this sea of the raging world, where there is so much storm, weather and danger, to the blissful fatherland of paradise. They should know that man's life is a war on earth. We have to fight against the flesh, the world and the devil, who always try to corrupt the soul. Our mother conceived us in sins. O woe! the cords of sins have caught us, and it is difficult, indeed almost impossible, to reach the harbor of salvation without divine help, because he has not made us blessed for the sake of works of righteousness, but by his mercy. Therefore, one must put on the armor of God. Take the sure letter of salvation from the governor of our Lord Jesus Christ, by which you may save your soul from the hand of the enemy and bring it to the blessed rich, by means of repentance and confession, safe and unharmed, without some penalty of purgatory. They should know that in this letter all the services of the Passion of Christ stretched out there are printed and engraved. They should know that for every mortal sin one must atone for seven years after confession and repentance, either in this life or in purgatory. How many mortal sins are committed in a day, how many in a week, how many in a month, how many in a year, how many in a lifetime? They are almost innumerable, and have to suffer infinite punishment in the fiery punishment of purgatory. And with these confession slips you can have once in your life, in all cases (except four which are reserved to the apostolic see), complete remission of all punishments forfeited up to that time; after that, all the time of your life, as often as you want to confess, in the cases which are not reserved to the pope, you can also have equal remission, and after that, in the hour of death, complete remission of all punishments and sins, and communion of all spiritual goods, which happen in the contending church and all the members of it. Do you not see that when a man goes to Rome or other dangerous places, he sends his money through the bank, and for every hundred he gives five or six or ten, that he sends it to Rome or elsewhere through the said bank?
exchange safely again? And you do not want to have this letter for a quarter of a guilder, by virtue of which you can bring not money but the divine and immortal soul safely and freely to the fatherland of paradise? Therefore, I advise, exhort, and, as much as a shepherd may do, command you to accept the precious treasure together with me and other priests, and especially those who have not confessed in this holy jubilee year, which they can obtain for the future. For you might encounter the case that you would like to and could not.
Then also, on account of our most holy Lord Pope and the holy apostolic see and my most reverend Lord Legate, all and every one who have received or will receive in the short time to come the holy jubilee and the confessionals, and who have offered a helpful hand for the said building of the prince of the apostles, shall participate in all prayer, intercession, almsgiving, fasting, church prayers, Masses, Liturgies of the Hours, Mortifications, Pilgrimages, Pontifical Prayer, Blessings, and other spiritual goods, which now and forever are or may be in the contending Church and all its members, both for their persons and for their dead parents, blood friends, and benefactors, always and forever, and as they have been moved by love, so may God and Sts. Peter and Paul and all the saints whose bodies rest in Rome, keep them in peace in this valley and bring them to the heavenly kingdom!
You will also give infinite thanks in aforesaid and in my name both to the venerable common priests and prelates etc.
Some of the contents and fragments of one of Tetzel's instructions, which Chemnitz has removed and communicated.
From Chemnitz Lxaivkn eone. Irickent, Theil IV, p. 143" Translated into German.
Tetzel offered indulgences for sale in Germany not only in sermons, in impudent praise, but also in a scattered booklet, which he called Summary Instruction. However, the content of both the sermons and his writing, as I can gather from Luther's writings, was this. In the sermons, these indulgence sellers made the following exhortations: Behold, now heaven is open to all; if you do not enter now, how will you ever enter? O you insensitive and stubborn people! who are like wild animals, do not want such a great mercy.
Take it to heart. Oh, how many souls you could save! O how obdurate, how obdurate, and how negligent you are! You can redeem your father from the punishments of hell with ten pennies, and you do not want to help your father in this. Certainly, at the last judgment I have no responsibility, but you may watch. I tell you, if you had only one skirt, you should take it off and sell it, so that you would be granted such a great grace etc. But against those who would not accept this grace, they were so vehemently zealous that the common man trembled at it, and thought that the heavens would fall in and the earth open up. They added that if someone bought a letter of indulgence, his soul could be assured of eternal life; but the souls that were already in purgatory, and for whom the indulgence was bought, would come out of purgatory into heaven as soon as one heard the sound of the money thrown into the box. Furthermore, the grace was so great that no sin was so great, even if one had sinned against the Mother of God, that he could not be freed from punishment through the indulgence, indeed, man would be freed from guilt and punishment through these letters of indulgence. This grace was a priceless divine gift, since man was reconciled with God and all the punishments of the purgatory were thereby redeemed; nor did those need to worry and grieve about the sins they had committed, who either bought their souls themselves or bought confession. The words that Tetzel used in the summary lesson were as follows: The first and noblest grace we receive through indulgences is a complete forgiveness of all sins, since a sinner receives forgiveness and divine grace anew. Through this forgiveness, the punishments that sinners had to endure in purgatory because of offended majesty are also completely given and redeemed; the pope also has power over purgatory to free souls from it by means of indulgences; indeed, they also assured that the assurance of eternal life through these letters of indulgence is so certain that they also put their own souls as a pledge for it. The cross they made in the church with the pope's seal was just as powerful as the cross of Christ itself. To this they added the fable: In a certain place, 5000 souls had been bought and redeemed by this indulgence, of which three had been damned, because they had deducted something from the letters of indulgence. The end and the conclusion of his sermons was this: "Lay down
Put in, put in, put in! In order to encourage and entice the people not only with words but also with their own example, they first went to the box in front of all the people and threw something into the box with a bright and very audible sound. Those who stood by showed themselves very friendly to those who put something in, but to those who did not, they seemed to become angry and unwilling. They also allowed the indulgences to be given to the poor free of charge, but in such a way that they first tried to collect the money through good patrons in all places. They also got behind the women and taught them how they should gather money to buy such letters without the knowledge and will of the men, no matter how it might happen. I have put this here from the writings of that time, with the very same words that are used in them. Meanwhile, however, since these frauds were going on very brazenly in Germany, one heard not only much grumbling, but also public complaints from all honest people. For people in Germany had already grown tired of the drudgery, shenanigans and endless frauds of the papists. They called these indulgences fairs, a buying up (monopolia) of souls, they complained bitterly that not only the forgiveness and remission of past sins, but also of future sins are sold by these indulgence merchants, and not only in this life, but also after death, as the complaints and grievances of the Germans read. They [who were tired of indulgences] invented ridiculous fables, namely, that a deceased person with a letter of indulgence came before hell, and by virtue of this wanted to be free from it; but a devil came running, who, having read the bull, burned and melted the paper, parchment, sealing wax, and lead under his hands by the force of fire, but the soul was plunged empty into the depths; as such is told in the writings of those times.
81 Johann Tetzel's letter of indulgence, which he issued as Pope Leo X's Unternuntius and Commissary of Indulgences in the German provinces, together with the Guardian of the Minorites on May 19, 1515.
This letter of indulgence is in the "innocent news" 1705, p. 197; in Löscher's Ref.-Acta, vol. I, p. 391 and in Kapp's "Collection", p. 37.
Translated into German.
Brother Johann Tetzel, Order of Preachers at Leipzig, of the Holy Theology Baccalaureus and Special Heresiarch, of the Most Holy Father in God, of our Lord Leo, by Divine Providence of this name of the X. Pabst, the highest bishop and God's governor in the whole world, as well as the Holy Roman See in the German provinces, dioceses, cities, countries, and all and every Easter Unternuntius and Holy Indulgence Commissarius, together with the Guardian of the Friars Minor of the Order of St. Francis, his co-helper in this matter: To all and every believer in Christ to whom this letter will come before the eyes, but especially to the authorities, judges, inquisitors and persons holding court, both spiritual and secular, offer eternal salvation in the Lord! Matthias Menner, inhabitant of the dairy Krichow, which belongs to the Burgwerber parish on the Saale, has discovered and confessed to us in the greatest sorrow and sadness that he wanted to throw a stone at his neighbor's dog, which was barking at him, but that during the throw his neighbor's little daughter, since he did not see it, had approached the dog, whom the stone had hit against his complete will and opinion, and he is heartily sorry for this fatal blow. Therefore, because he wanted to take care of his bliss, he asked us with bent knees and folded hands, crying, that we would come to his aid with a convenient means of absolution. Since we are to seek the salvation of all and sundry, we count the said Matthias Menner, who has paid the fee for the construction of the main church of the chief apostle according to his means, out of apostolic authority, which we administer in this piece, free from this accidentally committed death stroke by grace, and also by virtue of this authority declare and know in the present letter that he is completely absolved from the said death stroke. We therefore command all and everyone, both clergy and secular, that in the least no one accuse, convict, or condemn Matthias Menner for this death stroke, but that everyone in all places and ends keep him completely and utterly absolved of it, unless he wants to fall into the punishments and judgments contained in our apostolic letter of authority. For the greater faith and witness thereof, we have had the seal of the above-mentioned building and the Papal seal, which we use in such cases, printed on it. Given at Krichow in the year of the Lord 1515, May 19, in the third year of the reign of our most holy Lord, the Pope.
Letter from Heinrich Campis, vicar general and prior of the Carmelite convent in Magdeburg, to Johannes, abbot of Königslutter, in which he reports to him that the commissary of the current jubilee, Johann Tetzel, has revoked all indulgences in general in the churches of the Magdeburg and Halberstadt dioceses; he has also forbidden the Königslutter indulgences in particular, and has forbidden, under penalty of banishment, that no one may hear confession from them. On the third day after the feast of Corpus Christi in 1517.
This and the four following documents are taken from Kapp's "Nachlese," Theil III, p. 217.
Translated into German.
Brother Heinrich Campis, Vicar General and Prior of the Convent of the Carmelite Brothers of St. Mary in the suburb of Magdeburg, V. I., to the venerable in Christ Father and Lord Johanni X, highly renowned Abbot of the Monastery of Königslutter, his in Christ much beloved and especially sincerely venerable friend, his obedience at any time most devoted to all pleasing services and ready for unceasing intercession.
Gracious Father and Lord! Having perceived that the Commissary of the present Jubilee year publicly revokes in the pulpit all indulgences in any order or church of the Magdeburg and Halberstadt dioceses; By this we see that he also meant your indulgences, which your confessors appointed by you had to grant annually on the feast of the Princes of the Apostles, so that at present there was nothing to be done in your apostolic practices; as he also forbade this, that no one should take the liberty, under penalty of banishment, to hear confessions with you according to custom. This will cause your convent not a small, but an important and great damage, if it is not prevented and remedied. For this reason, I have not only verbally, but also in writing, requested your grace, as I have a constant and unwavering affection for you, my gracious father and lord, and hereby open my dear friendship to you, that you in this matter, where it can be done conveniently, and as the fathers and lords of the Antonites have done, who have prevented the revocation of indulgences in their order, and have pacified the Commissary, but especially the most reverend of our lords, the Bishop of Magdeburg, by which, I do not know how to explain it.
In a certain way, you will pacify and satisfy him before the time of execution. For I wish at the most, sincere father, that all prudent precautions be carefully taken with you, in that I advise your gracious lords to prevent the aforementioned revocation of indulgences by kind means according to your reverence's liking. What will happen in these and similar incidents to the gracious lords, I will recognize with all love and friendship, along with all those who stand below me, and will remain devoted to them day and night with unceasing and untiring service. In the meantime, live well in him who rules and governs all things. Given at Magdeburg in the convent outside the city, in the year after our redemption 1517, the 3rd day after the Feast of Corpus Christi.
83 Henry the Younger, Duke of Brunswick, letter to the cathedral dean and chapter of Magdeburg, in which he asks that the ban on the Königslutter indulgence imposed by the papal commissioner be lifted. On Corpus Christi Day 1517.
By the Grace of God Henrick the Disciple, Harzug zu Brunswig und Lüneburg etc.
Den Werdigen Eddelen und Erbarn Herrn DomDecken [Dechant] und Capittel der Kercken tho Magdeborg, unsern Fründen und Leuen [lieben] besundern.
Our greatness and favorable will before us. We are informed that the most worthy in God, dignified and high-born prince, Mr. Albrecht, Archbishop of Magdeburg and Ments, Primate and Holy Roman Ruler in Germania, Archbishop and Elector, Administrator of the County of Halberstadt, Marggroff of Brandenburg etc. Vnser Leuer Herr und Ohme, von wegen pewstlicker Hilligkeit einen Commissarium Predicker Ordens abgefertiget, de itz by ju sy, Gnade und Aflat, tho Behoiff des Gebüwes S. Peters Kercken tho Rome, Christlicken Volcke mede tho delende [to communicate], and dat desulvige Commissarius alle andere Gnade und Aflath, esonderheit de heimsökinge, so neistkommende Petri und Pauli tho Königslutter in vnnsem Fürstendom tho gescheende, verboden. The ban on us and our friends, as well as many other people, who have come to Königslutter for the pilgrimage, is not a small burden,
ock dem armen Closter dath vaste buvellig sosehr baufällig], und in korten Jahren de reformacien. assumed, de se ahn so [sothane == said] heimsökinge nicht erholden mögen, tho groten schaden komen wolle, darmede [damit] dem Commissario in synem Bevele mit alle nichts behulpen, the day of the visit of the pilgrims to Könniges-Lutter was considered so short of ogen, that no one could warn the Pellegrim [Pilgrim] about such a pretext, and those who came would not be able to do so less or more at St. Peter's Church in Rome. Therefore, it is our good will and our intention to prevent that the common people will not be harmed by the affront to the King's Lutters. If we want to order this commission, we will do so willingly and willingly, so that we can prove our good intentions. We are willing to accept and owe this in all good faith. Date Sycke on the day of Corporis Christi 11 JunH, Domini M.D.XVII.
84. Johannis, Abbot of Königslutter, writes in his and the whole monastery's name to Botho, Grasen and Lord of Stolberg, Archbishop Albrecht Hofmeister, as well as to other councillors of the same, in which he presents both the antiquity of the Königslutter indulgence and the poverty of the monastery, and asks for the lifting of the ban made by Johann Tetzel. Wednesday after Corporis Christi [June 17] 1517.
Joannes Abbot, Siffridus Prior, Senior and whole assembly of the monastery tho Königes-Lutter, Order S. Benedicti in the Halberstedischen Stifte, and the Fürstendum Brunswig: Den Edelen, Wolgebornen, Werdigen, Achtbaren und Gestrengen, Herrn Bothen, Graue und Herrn tho Stalberg und Wernigerode Hoffmeistern, und andern unsers gnedigsten Herrn van Magdeborg, Mentz und Halberstadt etc. heimgelatenen Reden, unsern gnedigen, günstigen Herrn und Fründen:
Edelen, Wolgebornen, Werdigen, Achtbarn, Gestrengen vnd Ernvesten Herrn vnd Fründe, vnsse innige Beth tho Godde dem Allmechtigen mit gantz willigen Deinste alle tydt tho vorn, Gnedigen, Günstigen Herrn vnd Fründe, Euwer g. w. a. und g. [Graces, Dignities, Respectable and Strict] we humbly add to the city of our gracious lord that we know that our monastery some years ago, from the Hartzogedom tho Brunßwig
The Holy Roman Emperor Lotharion, of blessed memory, had a great and remarkable affliction, because His Imperial Majesty, by the Pope Innocentio the other, the Holy Roman Emperor, and the unfortunates of Rome, neither the one in his palace Stol and Ere with great effort and work, before which he neither sold nor obtained any money, but obtained the highest rank in the land, so that all Christian believers come to our monastery in the feast of St. Peter and St. Paul for the sake of the monastery, all the monks who were in Rome in all the churches, cloisters and chapels for eternal time, with previnge pine and debt, which aflath at veerhundert vnd xx Jahrea ) vnvorhindert gestanden vnd erholenden, ock synt der tydt, von Pawsten tho Pawsten confirmeret vnnd bestedt worden worden. Dewile öuerst iz de pewstlicke gnade alhie tho landen komen, de vnse gnedigste Herr von Magdeborg, Mentz vnd Halberstadt etc. The Supreme Commissary is, and the Bull is to mediate, that all other indulgences at the time of this jubilee have been suspended and revoked, therefore we have granted some of them against Magdeborg to the worthy Lord Johann Tetzel, in the name of our gracious Lord of Brunschwigk, in accordance with the wishes of the noble lords of the Capitol of Magdeborg, to find us unhindered in our own indulgences, and to indulge us in the city of our dear lord, so that this kind of walfart, which happens every time in our monastery with the mercy and grace obtained, may gain a continuation etc., And because S. W. has not been unwilling to do so, but he has not wished to make such a thing impossible for the sake of his Lordship or the Holy See. Thus, the rent of our monastery is almost insignificant, and the persons therein are many, and our congregations are most interested in the offer and the general permission, which is given and worthy of being given by good men in the time of the Aflat, and of which we may grant procuration and subsidy to our gracious lord as a bishop of Halberstadt, which we then obey as an obedient commoner. Wu vns nu sölcke Walfart entzogen, vnd an den gegeuen PawstlickenAflathevorhinderingevnd insperringe bringen, hebben e. g. w. a. vnd g. gnediglicken zu betrachten,
1) and were it to be feared that the indulgences of the monastery and the sinners would not be brought back to the pilgrimage, and that in order for this to happen, we would have to ask the city of our church to reimburse us for the sins of the monastery. g. w. a. and g. tho ersöcken mit demödigen flite deinstlich bittende, e. g. a. w. vnd g. wolde an stadt vndes g. h. [most gracious lord] to consider our and our monastery's needs and opportunities graciously, and to ensure that we are not hindered or hindered in any way in our common indulgences and praiseworthy work, The sinner who has recovered the Christian man as he has done until now, has been able to make a progress, to catch the divine rewards beforehand, and to show himself graciously in this, so that we may be able to be inferior to God the Almighty, to the most gracious Lord of God, and to the most gracious God of the world. g. a. w. vnd g. long leventh vnd luck myth vnssen innigen gebede tho vorbidden, vnd mith flite thouordenen alle tidt willich des wy 2) e. g. a. w. vnd g. gnädige Antworth bidden. Datum Middeweckens nach corporis Christi [17. $uni], Anno MDXVII.
Botho, Count and Lord of Stolberg and Wernigerode, court master, as well as other councilors of the Archbishop of Magdeburg, write to Johannem, Abbot of Königslutter, in which they report that the papal commissary has lifted the ban that had been imposed, and that they can distribute their indulgences without hindrance for the upcoming Petri and Pauli. From Halle on the evening of Johannis Baptistä [June 23] 1517.
Botho Grave vnd Here tho Stalberg und Wernigerode, Houemeister, und andere vnses gnedigsten Hern van Magdeborg, Mentz vnd Halberstadt heimgelaten Rede: To the worthy Lord Johanni, Abbot of Königslutter, our dear friend and favorable Lord.
Our friends, your friends, your friends. Acquiring dear friends and favorable here, after you have appealed to the Chapter of Magdeburg, praying to help that your indulgences be kept on St. Peter's Day and St. Paul's Day, but in order to prevent the grace that is present, we have given the same to you with these
1) Instead of "gebeven" probably "geberen" (give birth) should be read.
2) "wy" placed by us instead of: "w."
The Papal Commissioners have diligently spoken to you, and have therefore read and granted that your indulgences, as previously done, be announced and kept for the specified period of time, as you will see from his writings 1). That we give you to know in the best way, according to which we know how to judge. We are inclined to show you favorable will and friendly service. Date Halle vff S. Moritzburg, Dinstags am Abend Joh. Baptistä [23. June], Anno MVXVII.
86 Johann Tetzel's, Order of Preachers, Apostolic Heresiarch and General Subcommissarii letter to the Abbot of Königslutter, in which he reports that the monks there can freely proclaim their indulgences without being required to give a sum of money into his boxes. From Halle, June 22, 1517.
From KaPP's "Nachlese," Theil III, p. 232 f. reprinted in Körner's "Tezel," p. 147.
Translated into German.
Johann Tetzel of the Order of Precedents, apostolic inquisitor of heretics, also gene- ralsubcommissarius:
To the venerable Father in Christ, Lord John, Abbot of the Monastery of St. Peter and Paul in Königsluttern, his most reverend lord and superior:
Salvation, which God gives to those who love Him. Venerable Father in Christ! I have dealt faithfully with your cause with the lords councilors, and it has progressed to the point that you can freely proclaim your indulgence without having to pay any tax into our chests. Therefore, I also remit to you by the present letter the annulment of your indulgence, which I announced verbally at Magdeburg, and you can be assured that I have faithfully taken up your cause in this matter, wherewith I most humbly commend myself to you, venerable father, who, under the grant of God's grace, will perhaps see you in a short time.
From the castle of St. Moritz at Halle, June 22, 1517.
1) This is the following document.
A letter of indulgence granted by Tetzel under the name of Albrecht, Elector of Mainz, to an unnamed person and to Walpurgis, his wife, because they had generously contributed to the construction of St. Peter's Church. 1517.
From Paul Seidel's "Historie und Geschichte Luthers," p. 3 printed in Löscher's Ref.-Acta, Vol. I, p. 388.
Translated into German.
Albrecht, by the Grace of God and the Apostolic See of the Holy See of Magdeburg and Mainz, Archbishop, Primate and Archchancellor of the Holy Roman Empire in Germany, Elector and Administrator of the Churches of Halberstadt, Margrave of Brandenburg, Duke of Stettin, Pomerania, the Caspians and the Wends, Burgrave of Nuremberg, and Prince of Rügen; and Guardian, of the Minorite Friars of the Observance of the Mainz Convent; by our most holy Lord Leo, Pope the X., by the lands of Magdeburg, Mainz and theirs, and the cities and districts of Halberstadt, likewise the lands and territories which are directly or indirectly subject to the temporal rule of the most illustrious Princes and Lords Margraves of Brandenburg, nuncios and commissarii specially delegated for the matters mentioned below: to all and everyone who will read this letter, Hail in the Lord!
We hereby announce that the most holy Lord Leo, by divine providence the present X. Pope, to all and any of the faithful of both sexes who offer a helping hand for the reconstruction of the Cathedral Church of the Prince of the Apostles, St. Peter, in Rome, in addition to plenary indulgences and other pardons and liberties, which the faithful of Christ themselves can obtain according to the apostolic letter issued in this regard, has also graciously granted and conferred in the Lord that they may freely choose a competent confessor, either from common priests or from all monastic orders, including the beggars, who, after their attentive confession, may pronounce on all sins, abominations and misdeeds committed by the penitent, however great and grave they may be, even if they were otherwise reserved to the said See, even ecclesiastical excommunication, if it had already been pronounced by men at someone's request with the consent of the parties, or if it had otherwise been forfeited because of the interdict, and from which no one but the apostolic See could absolve (except in cases where the person of the supreme pope was being pursued, bishops or other high prelates were being sought).
(The same shall apply to the confessor who has killed, laid violent hands on them or other prelates, forged apostolic bulls and letters, brought weapons or other forbidden things to the unbelievers, and except for the judgments and curses brought on the occasion of the alacrity of the apostolic tulfa brought from the unbelievers to the believers against the prohibition), once in life and at the hour of death, as often as it is threatened, even if it is not done then; in those cases which are not reserved, grant to the same confessor the complete reckoning of sins and impose salutary penance; likewise, once in life and at the said hour of death, grant complete indulgence and forgiveness of all sins, and administer the holy sacrament of the Last Supper, except at Easter and at the hour of death, at all times of the year; likewise, the vows that he vows at times, be they what they will (except the one about the sea, the entrance into the monastic life and single state, the visit to the thresholds of the Apostles and St. James in Compostella). Jacob at Compostella), into other godly works by apostolic power. The same Most Holy Our Lord has also granted that the said benefactor and her deceased parents, who are different in love, may always and always participate in all prayer, intercession, almsgiving, fasting, supplications, masses, prayers of the hours, mortifications, pilgrimages, standing prayer and all other spiritual goods, which only happens and can happen in the whole Holy Church and by all its members.
And because the devout N. N. and Walpurgis, his wife, for the building and necessary improvement of the above-mentioned main church of the Prince of the Apostles, according to our Lord Pabst's opinion and our decree, have willingly steered from their goods and have shown themselves grateful and mild, for the sign and witness of which they have received this present letter from us: therefore, out of the very apostolic power which is entrusted to us and which we hereby administer, we hereby grant and grant them that they may need and enjoy the aforementioned graces and indulgences. Given Berlin, under the seal ordered by us for this purpose, the 11th of the month [April], 1) Anno 1517.
1) The name of the month is missing as well as in Löscher's old Allsgabe Walch. We have added "April" from Tentzel's "Historischer Bericht", Vol. I, p. 122, but "October" would seem more credible to us, because Joachim of Brandenburg only permitted the sale of indulgences in his lands by a decree of Sept. 16, 1517. See No. 76.
88: A letter of indulgence, issued to Meckel, widowed Rodt, and to Peter and Adam Rodt, dated Göttingen, July 1, 1517, on which the seal is remarkable, which represents the image of the apostle Peter and under it the papal crown and keys with the inscription:
S. Fabrice S. Petri de Vrbe.
From von der Hardt's laeula pdiloloZiae, p. 77, and üistor. litterar. retorumt., Theil IV, p. 4.
Translated into German.
Albrecht, by the Grace of God and the Apostolic See, Archbishop of the Holy See of Mainz and of the Churches of Magdeburg, Primate of the Holy Roman Empire in Germany, Archchancellor and Elector, also Administrator of Halberstadt, Margrave of Brandenburg, of Szczecin, of Pomerania, Duke of the Caffubes and Wends, Burgrave of Nuremberg, Prince of Rügen; and Guardian, of the Minorite Order of Observance, of the Mainz Convent; by our most holy Lord Leo, Pope the X., by the lands of Mainz and Magdeburg, and theirs, and the cities and districts of Halberstadt, also all regions and places subject to the temporal rule, directly or indirectly, of the most illustrious and illustrious princes, the lords Margraves of Brandenburg, nuncios and commissarii specially appointed for the matters reported below: to all and everyone who will read the present letter, salvation in the Lord!
We hereby announce that our most holy Lord Leo, by divine providence the present Pope X., has graciously granted and permitted all and every believer in Christ of both sexes who offer a helping hand for the reconstruction of the cathedral church of the Prince of the Apostles in the city (Rome) according to our order, by way of plenary indulgence and other pardons and liberties which the believers in Christ themselves can obtain, according to the apostolic letter issued on this subject, that they may choose a competent confessor, either a secular priest or one of all, who, after an exact hearing of the confession, will be responsible for all sins, transgressions and misdeeds committed by the electing (confessing) child, be they as great and grave as they wish, also for the cases reserved to the apostolic see and church excommunication, likewise for that which a person has pronounced at someone's request, at the consent of the parties, or into which one has fallen for the sake of an interdict, and of which the absolution is otherwise before the apostolic see.
(except when the person of the most holy pope has been persecuted, bishops or other high prelates have been killed, they or other prelates have been violated by force, apostolic letters have been forged, weapons or other forbidden things have been brought to the unbelievers, or they are otherwise under such judgment and ban, (for example, alum of the apostolic tulfa brought by the unbelievers to the believers against apostolic prohibition), once in life and at the hour of death, as often as it occurs, although death has not occurred, but in all other cases not reserved, as often as he requires it, completely count them out and impose salutary penance on them; likewise, during life and at the said hour of death, grant them plenary indulgence and forgiveness of all sins, and administer the Sacrament of the Supper (except at Easter and at the hour of death) at all times of the year; also all vows vowed by them (except that of walking on the sea, likewise the apostolic thresholds and St. James in Compostella). James in Compostella, or to enter a monastery and live a single life) into other godly works by apostolic power.
The same Most Holy Our Lord has also granted that the said benefactors and their deceased parents, who are different in love, shall always have a share in all prayer, intercession, almsgiving, fasting, church prayer, masses, Liturgy of the Hours, mortification, pilgrimages and other spiritual goods, which are or will be done in the whole general, holy, contending church and all of its members at all times. And because the devotees, the Meckel, widowed Rodt, Peter and Adam Rodt, for this building and necessary improvement of the above main church of the prince of the apostles, according to our most holy Lord Pabst's intention and our order, have steered from their goods, have shown themselves grateful and generous, in witness of which they have received the present letter: Therefore, out of the very apostolic power which has been granted to us, and which we here need, we grant and pardon them that they may use and enjoy such grace and indulgence. Given in Göttingen under our seal prescribed for this purpose, July 1, Anno D. 1517.
Loss speech form on so many times in life etc.
Have mercy on you etc. Jesus Christ absolve you by the merit of his passion, by which and the apostolic power given to me for this and granted to you, I absolve you of all your sins, in the name of the Father, the Son and the Holy Spirit, amen.
The form of release and complete recovery once in the "life" and at the hour of death.
Have mercy on you etc. Our Lord Jesus Christ absolve you by the merit of his passion, and I, by his and the apostolic power herein conferred upon me and granted to you, absolve you 1. from the sentence of the greater or lesser ban, if you fall into one; then 2. from all your sins, and grant you complete forgiveness of sins, also remitting to you the punishment of the purgatory, as far as the keys of the holy Mother of the Church go. In the name of the Father, the Son and the Holy Spirit, Amen.
A letter of indulgence from October 5, 1517, which Tetzel gave to Tilemann from Köpenik1 ), who had beaten his young son to death because he wanted to beat his pig. 1517.
From Seidel's History and Stories of Luther, p. 20, reprinted in Löscher's Ref.- Acta, Vol. I, p. 394.
Translated into German.
Brother Johann Tetzel, of the Order of Preachers in the Convent of Leipzig, Baccalaureus of the Holy Doctrine of God and Inquisitor of heretical wickedness, by the most reverend in Christ Father and Lord, Lord Albrecht, Archbishop of the Holy Churches of Magdeburg and Mainz, Primate and Archchancellor of the Holy Roman Empire in Germany, Elector and Administrator of Halberstadt, Margrave of Brandenburg, Stettin and Pomerania, Duke of the Cassubians and Wends, Burgrave of Nuremberg, Prince of Rügen, of the most holy in God Father and our Lord Leo, by divine providence Pope X, the most holy in Christ Father and our Lord Leo., and the same Holy Apostolic See to the lands of Magdeburg, Szczecin and theirs, and the cities and districts of Halberstadt, likewise to the lands and lands of the Archbishops of Magdeburg and Mainz, and those of the Margraves of Brandenburg under secular rule, directly or indirectly, directly or indirectly, to grant the most sacred indulgence for the construction of the cathedral church of the Prince of the Apostles in the city of Rome in the manner of a jubilee year, nuncio and commissarius, 2) at the same time with
1) Walch: "a nobleman".
2) This "Nuntius and Commissarius" does not refer to Tetzel, but to Albrecht, together with the Guardian etc. in his (Albrecht's) city Mainz, as his colleague in this. On the other hand, in No. 81, from 1515, Tetzel gives the Guardian for his (Tetzel's) colleague.
the Guardian of the Minorite Brothers of St. Francis of the Observance in his city of Mainz, as his colleague herein, decreed general sub-commissary, who has been ordered and appointed by force again, to the said lands and districts and all the aforesaid of the most noble and illustrious lords margrave dominions, to appoint people in his stead, offer to our in Christ beloved Tilemann von Köpenik, of the Brandenburg district, constant salvation in the Lord!
You told us that when you wanted to strike at a sow, your boy, not realizing it, approached you, whom you struck and killed (when you struck at the sow) against your will, to your immense heartache. For this sin you grieve with your heart. Since you now wanted to counsel your soul, you humbly asked us to come to your aid in time by counting the lots. Therefore, we (who seek everyone's salvation), by virtue of apostolic power, which we hereby administer, release you, who have made a settlement with us according to your ability for the purpose of the said construction, from the death stroke in grace, and announce to you by this letter that you have been released from the said death stroke by us. We also command all and everyone to whom it comes, by the judgments, banishment and punishments contained in our apostolic letters of authority, to believe this [letter], to consider you completely absolved, and that no one accuse you of this death stroke in any way. In witness whereof we have hereunto set the seal of the said building, which we use for such matters. Given in Berlin in the year of the Lord 1517, the 5th of October, in the 5th year of the reign of our most holy Lord, the Pope.
90 Myconius tells how splendidly the commissary of indulgences, Tetzel, was caught up everywhere when indulgences were still held in high honor.
From the Myconius kist. rekormat., p. 15.
The indulgence was so highly honored that when the commissary was introduced into a town, the bull was carried along on a cloth of gold or silver, and all the priests, the council, schoolmasters, pupils, men, women, virgins and children went to meet him with flags and candles, with singing and procession. Then they rang
All the bells were rung, all the organs were struck, he was escorted into the churches, a red cross was erected in the middle of the church, the Pope's banner was hung there, and in sum, one could not have received and held God Himself more beautifully.
91: How Tetzel at Zwickau swindled a large piece of money from the entire congregation at the time of his departure and then gave it to the priests to feast on.
From Joh. Petrejus "Vorrede über das römische Ablaßbüchlein" lit. v 3. 4 reprinted in Tentzel, Hist. Bericht, p. 108 and in Löschers Ref.-Acta, vol. I, p. 404.
When Tetzel had been selling his indulgences in Zwickau for many days, and finally wanted to leave, the chaplains and altar servers spoke to him: Lord, you are now leaving, and we have not enjoyed your indulgences, but you might have given us something to show that we had good courage to do so; he answered that he had now wrapped up all the indulgence money and packed it away, but that he wanted to do justice to the matter, and the following day let the large bells ring again, which were always rung when he was supposed to preach. When the people heard this and frequently came to church, he stood up and said: Although he had been very clever to leave this morning, there had been a poor soul in the churchyard last night who had whimpered so piteously and confessed that she wanted to be helped, so that she might be delivered from her terrible torment, that he did not know how to avoid remaining this day, and a mass was now being held for her, where they should all go diligently to the sacrifice, so that the poor soul might be delivered from its torment; And whoever does not do this is an indication that he has no compassion for the poor soul, indeed he himself must be drowned in sin, because of which the poor soul is now suffering, and if he is a man, he must be an adulterer or fornicator, but if he is a woman, she must be a whore and adulteress. And that they see that there is great need, then he himself wants to go to the sacrifice. After that he was the first to sacrifice. This was followed by such a sacrificial procession that the people in the church borrowed money from each other so that they could sacrifice. For no one wanted to be an adulterer or adulteress. After that, he gave the money to the priests, and was reckless with them.
The story of Strigenitius tells how Tetzel once asked the sexton in Zwickau to be his guest, and when the sexton claimed that he was poor, he asked him to look at the calendar to see what day tomorrow would be, because Juvenalis was written in it, and he immediately made him a saint, solinized his feast with the ringing of all the bells, preached on it, and collected a large sum of money.
From the Strigenitius comin. in lonum xropli., x>. 142, in Schunds tüiron. Auiccuvlsiw., p. 380.
When Tetzel was a preacher in Zwickau, before he became the pope's indulgence merchant, he asked his sexton at one time if he would not like to ask him to be his guest; and when the sexton excused himself, saying that he was too poor to do so, that he could not, Tetzel said: "We want to get money soon, look in the list, what saint will be tomorrow. The sexton does so and says, I will find Juvenalis; but it is an unknown saint. Then Tetzel says: "We want to make him known soon. Tomorrow ring the bell for matins, the sermon and mass, as on a great feast day, and have the high mass held above the altar, in the middle of the church, above the preaching chair. The sexton follows. When the people hear such ringing the next day, they often come into the church. When the high mass is half over, Tetzel appears and preaches thus: "Dear people, today I have something to tell you. If I were to tell you, it would be the end of your blessedness. You know that we have long called upon the saints, but they have now grown old and are almost tired of hearing and helping us. Today you have the memory of Juvenali, and although he has been unknown until now, let it be dear to you. Because he is a new saint whom we did not know before, he will be all the more eager to take care of us. But Juvenalis was a holy martyr, whose blood was shed innocently. If you now also want to enjoy his innocence before God, then prove yourselves today in his honor, and place each of you his sacrifice on the altar, where high mass is held today. Dear people, show yourselves mild, and start walking in the name of God. You, the rulers, go ahead and give good examples to the others. What more has he done? He put people at the doors, and no one let them out, because he had offered sacrifices beforehand; and because the people went to the sacrifice, he stayed on the preaching stand, and saw what each one had laid.
After that he finally went down to the altar himself and laid his penny, and secretly asked the sexton if they would have enough for supper.
A history of how Tetzeln fared with the pen, which he claimed the devil plucked from the angel Michael during the fight and which he claimed to be a great sanctuary; how it was exchanged for coals, and how he got out of the deal with clever trickery.
From the Albmus "Meißnische Land-Chronik," p. 342, printed in Tentzel, Historischer Bericht, Vol. I, p. 111.
Tetzel once wanted to give the people a feather that the devil had plucked out of the angel Michael in a quarrel, and at the same time grant indulgences. But during the night, some boys got hold of it, stole the feather from the box and put coals in it. The next morning, Tetzel took the box without looking at it and made a great speech before the people about the dignity and power of the heavenly feather. But when he opens it, behold, there is no feather but coals inside. Although he is somewhat altered, he does not notice anything, but immediately makes a new feint, saying that he has seized an unjust box, but in which there is also a special sanctuary, namely coals from St. Laurence's grate, of which he not a little emphasizes the excellent power.
94 There is an almost identical story about the Mass priest Iselinus in Swabia, who also had such a feather of St. Michael stolen, and how he put hay from the stable into the monstrance in front of his landlady's eyes, and also bet with his landlady that she would kiss it in the church as a holy thing, she would or would not, and also won the bet.
From Crusius, aimul. Kuevm., Theil III, p. 516, reprinted in Tentzel, Hist. Bericht, Vol. I, p. 112, and subsequently in Löscher's Ref.-Acta, Vol. I, p. 410.
Around the year 1500, there lived a missal monkey, named Iselinus, who laid out his saints and indulgences in Altingen, and boasted that he had a feather from St. Michael's wing; but as he was drinking in the inn, the same was given to him of the
Stolen at night. When he realizes this in the morning, he runs into the stable, puts hay into the monstrance and says that this should be his sanctuary. The landlady, as he is lying in his quarters, laughs at this, but he sends her away: I will make it so in the church that you must kiss the shrine, whether you like it or not. She says that this shall never happen. He bets her a good feast. As one enters the church, the indulgence merchant begins: Behold, dearest Christians, this is the hay on which our Lord Christ lay in Bethlehem: it has the power to avert the plague from the people, which is now rampant in Tübingen and now and then in Würtemberg; it also does not admit adulterers or whores. When the people heard such a sermon, many men and women came to kiss the shrine, and the hostess joined them, so that she would not be mistaken for a lewd woman. Behold," said the priest secretly to her, "are you coming too? I have won the bet. In this way, it was a forerunner of Tetzeln.
95 How Tetzel would not absolvir a rich woman in Magdeburg until she had paid 100 florins, and how this woman refused him so that he received nothing at all.
From Scultetus in the first Decade p. 16 from 8uecü Leichenpredigt über Levin von Schulenburg in Tentzel, Hist. Bericht, p. 123, and in Löschers Ref.-Acta, Vol. I, p. 403.
Tetzel did not want to absolve a rich woman in Magdeburg if she did not pay him a hundred guilders first. The woman therefore consulted her regular confessor, a Franciscan or Barefoot, who answered: God grants forgiveness of sins for free and did not sell her; but at the same time asked the woman that she should not discover to Tetzel from whom she received this answer. Since Tetzel heard the reason for the unpaid money, he said that this counselor should either be burned or at least chased away.
96) How a horseman let Tetzel grant him indulgences for future sins, then ambushed him and took the entire indulgence money by force.
From Albinus' "Meißnische Land- und Berg-Chronik", p. 342, printed in Löscher's Ref.-Acta, Vol. I, p. 405, and in Tentzel's Hist. Bericht, Vol. I, p. 111.
A horseman came to Tetzeln in the Electorate of Saxony and asked if he could also forgive him the sin he was still to commit? in case he wanted to give him ten thalers. At first, the monk was very upset and apologized to some extent, saying that it was an important matter. But he had full authority from the pope, if he gave him thirty thalers, he would give him such an indulgence. This is done. But he waits for D. 1) Tetzel himself, lays him down and takes his indulgence money. Because of this act, he complained, but because he had previously forgiven the future sin so lightly, he was ridiculed.
This is the first time that Tetzel has been tricked by a nobleman on his way to Leipzig.
From Arnold's vita Nuuritii eleet. in Mencken's seriptor. rsrum. Aermunieur, toru. II, p. 1151. Seckendorf also shares this incident, Ilist. lurtk., Ud. I, x. 26, and adds that there are various versions about it. We consider this narration to be only another version of the previous one. Löscher remarks on the previous relation: "In the Churmark a similar thing is said to have happened to Tezeln between Triebeln and Jüterbock, and that with one of nobility, called von Haake."
After Tetzel had collected a large sum of money in Leipzig, a certain nobleman came to him and asked whether he would be able to grant him indulgence for the sin he was about to commit. Tetzel was immediately ready with the word of consent, but also pending, if he would pay the stipulated money, which the nobleman would pay and thus receive letter and seal from Tetzel. Then he would have watched Tetzel as he traveled away from Leipzig, attacked him on the way, smeared his skin thickly with blows, and then let him go back to Leipzig empty after he had reported how this was the sin he had intended to commit, since Duke George was initially enraged about this deed, but after the whole thing had taken place, he let himself be pacified again without imposing some punishment on the nobleman.
1) "D." will have to be resolved by "Dominum", not by vfootor^, as Löscher has done, because the disputation on his second series of theses, for the attainment of the doctorate, perhaps never took place. Cf. Walch, St. Louiser Ausq., Vol. XVIII, Introduction, p. 13. Kolde, Martin Luther, Vol. I, p. 376.
98 The strange story that happened at Anuaberg with Friedr. Myconius, when out of good simplicity he wanted to have the indulgence for free from the indulgence merchant Johann Tetzel and did not want to let go of such a request; as he, Myconius, tells it himself in a letter Anno 1546 to Paul 1) Eber as follows.
From a letter written in 1546 by Myconius to Father Eber, reprinted by Jenisius in his annalibus XnirudsrA. and subsequently in Hecht, vita leMiii, p. 116, and by Löscher, Ref.-Acta, Vol. I, p. 405.
Translated into German.
The well-known promoter of the indulgence offered by the Roman pope, Johann Tetzel of the Dominican order, lied to and charmed the people in the new city of Annaberg for two whole years, so that finally everyone had the firm conviction that there was no other way to obtain forgiveness of sins and eternal life than through our works, of which he himself taught that it was impossible. But this one way was still left, if we bought it from the Roman Pontiff with money, and thus procured the papal indulgence, which he declared to be the forgiveness of sins and the entrance into eternal life. I could tell quite amazing and almost unbelievable things from what I heard during those two years (for he preached every day). I listened to him so attentively that I could recite his entire sermons to others, even imitating his voice and gestures, not in jest but in earnest. I was also of the opinion that all these were entirely God's sayings, and that everything that was sent to us by the Pope came to us from Christ Himself. Finally, in the same year, around the feast of Pentecost, he threatened that he would put down the indulgence cross and close the open gates of heaven, and that it would not happen that they could receive eternal life and forgiveness of sins after this at such a small price. Thus, he said, there was no hope that such a great generosity of the Roman See would ever come to Germany again, as long as the world would stand, and he exhorted that each one should take care of his own soul as well as that of his deceased. Now was the day of salvation and the pleasant time. "Oh, do not miss any of his souls.
1) In the old edition: "Pater" instead of: Paul.
Blessedness! For if you do not possess the papal letters of indulgence, you will not be absolved from many sins and the reserved cases by any man. Printed notices were publicly posted on the doors and walls of the churches, announcing that to show some gratitude for the devotion of the German people, the letters of indulgence and this complete power to forgive sin should no longer be sold for such large sums of money as in the beginning, but for a lower price. And at the end a little further down was added: To the poor also indulgences may be given for free, for God's sake. This was the reason that I had something to do with the commissioners of indulgences, which certainly happened at the suggestion, encouragement and impulse of the Holy Spirit, although I myself did not understand what I was doing at that time.
When I was still a boy, even a small child, my father had taught me the Ten Commandments, the Lord's Prayer and the Creed, and told me that I had to pray diligently. For he always told me that we had everything from God alone, and that He would govern us if I prayed diligently. Likewise, that the blood of Christ was the ransom for the sins of the world, and that this faith was necessary for every Christian; yes, even if only three people should have this hope that they would be saved through Christ, one should nevertheless quite certainly believe that one was one of these three, and it would be a disgrace to the blood of Christ if one wanted to doubt this. The indulgences of the pope would be nets with which the money of the simple-minded people would be fished away. Certainly, forgiveness of sins and eternal life could not be bought with money, but it would annoy the clergy if one wanted to say this. Since I had heard nothing but praise of indulgences in the sermons on indulgences, but not the slightest mention of the grace of the Lord Christ and of His atonement for the sins of the world, I thought that only those would share in the death of Christ who had either earned it through good works or had bought it for money. So I remained in darkness, and was in doubt whether I should believe the clergy or my father more; but I believed the clergy more. But I could not quite get my head around the fact that forgiveness of sins could not be obtained, or that money would have to be paid for it, especially as far as poor people were concerned. Therefore, I liked the clause added at the end of the papal mandate on all
Measure well: Indulgences are to be given to the poor free of charge, for God's sake.
Since after three days the cross of indulgence was to be solemnly laid down, and these steps and ladders to heaven were to be taken down, the spirit impelled me mightily to go to the Commissary and ask for such a letter, in which the forgiveness of sins would be contained free of charge for the poor, stating that I was a sinner and also a poor person, and that I was in need of the sharing of Christ's merits and the forgiveness of sins free of charge.
The next day around dinnertime, when Tetzel was in Johann Pflug's house with the confessors and a large crowd, I went to this meeting and asked in a Latin speech that I, as a poor man, be granted the right, according to the mandate contained in the letter, to ask for absolution from all sins free of charge and for God's sake, so that no case would be reserved, and that a papal letter of assurance would be given to me. The priests were astonished at my Latin speech, which was something rare among boys at that time, and they quickly went out of the parlor into the chamber to the Commissary Tetzel, presented my request to him, and also interceded for me that he might grant me a letter of indulgence free of charge. Finally, after a long consultation, they return with the answer: "My son, we have presented your request with all diligence to the Commissary, who also declares that he would gladly grant your request, but he could not, even if he wanted to; but that concession would be null and void. For he has indicated to us that these papal letters would be of the explicit clear content that only those would really be capable of this most lenient indulgence and would become eligible for it, who would lend a helping hand, that is, who would give money. I, however, convinced them from the letters posted on the church doors that this same most holy pope had ordered that indulgences be given to the poor free of charge, for God's sake, and that it was written underneath: By the Lord Pabst's own command.
They went again to the monk, who was proud beyond all measure, and asked him again to grant my request, since I was a gifted and eloquent young man, who would therefore be well worth doing some good to him in front of others. But they came again with the answer of the helpful hand, which
alone would be able to obtain indulgences. But I still thought that they were doing an injustice to me as a poor person, since they wanted to reject the one whom God and the pope did not want to exclude from the offered indulgence, just for the sake of a few pennies that I did not have.
At last, they said that I only wanted to give something, and that I should only give something, or so that the helping hand would not be completely lacking, I should give a penny. My answer was: I do not have it, I am poor. At last they asked me to give only six pennies. I answered again: I don't even have a penny.
Thereupon they went a little aside and talked with each other, and I heard that they were very concerned about two circumstances in particular. First, they said that I should not be allowed to leave without a letter of indulgence, so that, if the matter were instigated by others, an unpleasant outcome (tragoedia) would not be brought about because of me, since the letter in fact contained the clause: "To the poor free of charge". On the other hand, that one would certainly have to receive something from me, so that if others heard that the letters of indulgence were being distributed free of charge, the whole swarm of the school and the prayer people would come over their necks, and everyone would want to have indulgences free of charge.
After the consultation was over, they came to me again, and one of them offered me six pennies, that I should give them to the Commissary, and thus be one of those who would help to build St. Peter's Church in Rome and destroy the Turks, and would have a share in the grace of Christ and the indulgence. But then I answered frankly, quite out of an impulse of the spirit: If I had wanted indulgences bought for money, I could only have sold a book and obtained them for money. But I wanted to have indulgences for free and for the sake of God, or they should give account to God for missing the salvation of a soul for the sake of six pennies, which God and the pope wanted to make partakers of the forgiveness of sins that Christ had acquired for us. At that time, however, I believed that it was to be given entirely to the Roman Pontiff, after everyone had earned it, but for free to the poor.
Finally they asked by whom I had been sent here? I answered, which was the plain truth, that I had not been sent by any man at all, nor had I been sent on anyone's invitation.
I would never have made this request without the advice of someone, without the counsel of anyone, merely in the confidence that I would have trusted in the indulgence promised in vain in the papal letter. I would also never have undertaken to get involved with such great people, because I would be stupid by nature; and if the thirst for the grace of God and for the forgiveness of sins had not driven me, I would not also have taken so much to go to such a meeting. Again I was promised that I should get a letter of indulgence, which would have been bought by someone in my place for six pennies, but would have been given to me for free. But I wanted a remission of my sins without payment from the one who would have the power to forgive sins for free in the place of the pope, or I wanted to bring the matter home to God.
So I was dismissed, and the holy thieves became sad. But I was saddened, on the one hand, that I had not received a letter of indulgence; on the other hand, I rejoiced at the same time that there was still a God in heaven who would remit the sins of the penitent even without any price or money, according to the words I had often sung: "As surely as I live, says the Lord, I do not want the death of a sinner. Lord God, you know that I am not lying here! For I was still in the thickest darknesses. And yet, as I departed from them, behold, the Holy Spirit moved my whole heart and body, your good Spirit, who is an enlightener and a reviver, who is a comforter and also a spirit of renewal.
And as I went home, I completely melted into tears, and begged that, because they refused me mercy, because I lacked money, you, O God, would have mercy on me, and by grace forgive my sins, be a merciful God to me, and absolve me. And so I came home, went into my room, took the crucifix that I always had on the table in my study room, placed it on the bench, and prostrated myself on the ground before it.
Here I cannot write any further, but I could feel the spirit of grace and prayer, which you, O Lord my God, poured into and over me. This was the sum of my prayer, that you would be a dear Father to me, that you would forgive my sins. I had given myself completely to you, so that you would do with me what you wanted;
and since they would not be merciful to me without money, you should be a merciful God and father to me. I felt that my whole nature was transformed, so that I was now disgusted with all things, with the world, yes, that I seemed to be tired of life itself, and wished to live only with God, so that I might please Him.
99 Hottillger's report of what happened to a shoemaker's wife in Hageau, who had bought a letter of indulgence for one gold florin so that her soul would not go to purgatory.
From Hottinger's eecT, Theil VII, p. 536, reprinted in Tentzel, Hist. Bericht, vol. I, p. 124, and in Löscher's Ref.-Acta, vol. I, p. 402. Hottinger's report is taken from des Musculus I^oei e,orninune8, p. 362, who witnessed this himself in 1517.
A cobbler's wife in Hagenau bought a letter of indulgence for one gold guilder, so that she would be all the more certain of her blessedness and would not go to purgatory but, as soon as her soul ran out, to heaven. For this the letter of indulgence promised, out of the complete power of the governor of Christ. Soon after, she became deathly ill, sent for a monk, showed him the letter, confessed, received complete absolution and died. The husband did not like that the woman had given a gold florin for the indulgence, he had her buried, but he did not hold any masses for her, according to custom. When the local Plebanus heard this, he accused the shoemaker of being a despiser of the Christian religion and of being ungodly toward his wife. The shoemaker appeared and took the letter of indulgence. The shoemaker asked: Did your wife die? Answer: Yes. Further: What have you done with her? Answer: I buried her dead body and gave her soul to God. He persecuted: Have you done nothing more, nor have you kept any soul masters for her preservation? Answer: I did not do it, because I did not need it, for she is about to go to heaven. The other: How do you know that? Him: I know it well, for I have a credible witness. The other: Show it to me. The cobbler brings out the letter of indulgence and asks to read it. The shoemaker gives it to the priest to read, who had also come as a plaintiff. The priest is frightened by the letter and does not want to read it. But the castle forcibly makes him read it, and both of them are ashamed and know nothing more to say. There
says the cobbler: "Judge for yourselves whether I do not have a credible testimony of my wife's soul that she will not go to purgatory but to heaven; my wife bought this testimony with one gold florin: Why does the pleban now say that my wife only needs to be redeemed by the Masses? If he rightly affirms this, then my wife has been deceived by the pope; but if she has not been deceived, then the priest is trying to deceive me. Since neither the shoemaker nor the priest could contradict this, nor condemn the pope's bull, they let the shoemaker go.
The story of Mathesius about how an old miner in Schneeberg thoroughly shamed an indulgence merchant and led him away.
From the seventeenth sermon of Mathesius in Luther's Life (St. Lomser Ausg., p. 334) printed in Tentzel's "Bericht," Vol. I, p. 129, and*in Löscher's Ref.-Acta, Vol. I, p. 401.
A miner asked an indulgence-keeper on the Schneeberg whether it was true what he had preached several times about the power of indulgences and the authority of the Holy Father, that with a penny, as soon as it rang in the basin, a soul could be delivered from purgatory and ransomed. As the indulgence merchant insists: Ah! says the miner, how the pope must be such a merciless eternal thief, who for the sake of a penny lets a poor soul circulate in purgatory for so long; if he had no other means of payment, he could raise several hundred thousand guilders and release the poor souls at once, but we poor people would gladly pay the principal sum, and whatever interest and expenses would have been incurred, on the right account.
The report of Myconius on how the pope sent indulgences to all countries, and especially on how the papal missionaries were busy with indulgences in all provinces, how at first they were very popular, but later they became so bad that emperors, kings, and princes finally got tired of them.
Ans des Myconius distor. retormat., p. 9.
The pope sent indulgences to the provinces and preached that whoever paid money for the tax against the Turk or for the building of the new church of St. Peter's would have to pay the tax.
he should have forgiveness of sins, of chastisement and guilt. The bulls and letters are still available, you may read them; and almost every year a new grace and indulgence came from Rome. And although this carried innumerable money, because all spinners, widows, even those who took alms, wanted to redeem indulgences, and their friends' souls, which they all respected to be in purgatory, redeemed, put in two, three, four, five snowbergs, also redeemed letters of indulgence, that, if it should have lasted longer, Germany would not have kept neither penny nor nickel. The pope and the whales were not yet sated, and yet the money came neither against the Turk nor to the building, but rather to the pope's and the cardinals' splendor, arrogance, and Roman excesses. Whoever spoke against it was burned, like St. John Hus and other holy teachers. It finally became so overwhelming that even emperors, kings, princes and lords of the Holy Empire were displeased. But no one could advise or help; the earthly God of Rome was too powerful in the church and in the hearts of all people. At several imperial congresses, people complained about it and demanded reformation, but no one was allowed to take any serious action. The pope's ban was too feared.
The Jesuit Maimburg's rather sincere and truthful report on the impudent practice of selling indulgences, in which he punishes Tetzel's and other monks' actions not much less than the Protestant scribes did.
From Seckendorf's Hist. lid. I, p. 12, sset. 6. translated into German.
Pope Leo had entrusted the preaching of indulgences in Germany to the Archbishop of Mainz and Magdeburg, Albrecht, brother of Joachim I, Elector of Brandenburg. This prelate, who had great prestige and a peculiar virtue, for the sake of which he was made a cardinal by Leo two years later, entrusted this business to Johann Tetzel, a Dominican monk and heretic, who not long before had done similar work to the great benefit of the knights of the Teutonic Order, and by his indulgence sermons had brought the multitude to war against the Muscovites. Tetzel took his brothers of the order as assistants. These people, as is often the case, exaggerated the cause that they had taken on, and
The pontiffs praised the dignity and power of indulgences so excessively that they gave the common man the opportunity to believe that as soon as he had paid the money and received the letter of indulgence, everyone would certainly be blessed, and the poor soul would immediately be delivered from purgatory. This was undoubtedly annoying, as the princes at the Diet of Nuremberg complained to Pope Adrian VI, Leo's successor. The trouble increased, and had often given the people cause for revolt, since the subordinates of the indulgence merchants, who had bought the profit of the indulgences, sat daily in inns and carried away part of the money shamefully. The poor and beggars also complained that this money was being squandered on them in a cruel way, since, as they said, they were being deprived of the alms they would otherwise have received. These abuses have been described by so many famous scribes, more sharply than by me, in various languages, such as Latin, French, Italian and German, so that a historian would use vain efforts if he wanted to try to suppress them. Thus it cannot be denied, indeed it is admitted by all, that these abuses gave rise to Lutheranism, which is also not inarticulately indicated in the last session of the Council of Trent.
103) Mayer, Chancellor of the Chur-Mainz, complains about how the pope has obtained money from the German church.
presse, in a letter to Cardinal Aeneas Sylvius. 1457.
From Flacius eutuloA. test. veritat., p. 464.
Translated into German.
Martin Mayer, Chancellor of the Archbishop of Mainz, wishes the Lord Aeneas, Cardinal of
Siena, his dear father, good health.
I have learned from letters of good friends that you have been elected Cardinal. I congratulate both you, who for your virtue have received such a worthy reward, and me, since my friend has been elevated to such a position of honor, in which he will be able to serve me and my closest relatives in time. I only regret that you live at such a time, which looks sad for the apostolic see, since my lord archbishop is often complained about the Roman pope, that he has not acted beyond the decrees of the Costnitz or Basel Councils.
and is of the opinion that he is not bound by the treaties of his predecessor, nor does he make anything of our nation from all appearances, but rather seeks to exhaust it completely. It is well known that the election of prelates has been annulled and rejected here and there, and that honorary offices, be they what they may, are reserved for cardinals and protonotaries. In fact, you have also received an entitlement to three German provinces under this formula, which was not customary until now and of which nothing has ever been heard. For Exspectanzbriefe are issued in incredible quantities. The annals, or half of the ecclesiastical income, are collected immediately, and it is on the day that money is extorted even above the fee. Church offices are not given to those who deserve it above others, but to the highest bidders. In order to cut money, new indulgence bulls are handed out daily. They want to have the tithes collected for the sake of the Turks without consulting our prelates. Legal disputes, which should be investigated and decided between the parties, are brought before the apostolic court without distinction. A thousand ways and means are devised by which the Roman See might subtly and cunningly seize our treasury, just as it would if we were barbarians, for which reason our otherwise famous nation, which by its bravery and blood brought the Roman Empire to itself, and was once the ruler and queen of the whole world, has now, after being completely exhausted, become a servant and interest-bearing, and has for many years lamented in great distress its miserable condition, its lack and poverty. Now, however, our great ones, awakened from their sleep, as it were, have begun to consider how and by what means they might remedy this misery, and have concluded to throw off this papal yoke altogether and to restore themselves to their former freedom. This shall be to no small detriment to the Roman court, insofar as the imperial princes will accomplish what they intend. As much as I rejoice over your new dignity, I am deceived and frightened that this should happen in your time; but perhaps God has decided otherwise, and His decree must truly apply and prevail. In the meantime, be of good courage and, according to your wise insight, think about how to put a stop to the impetuous floods and put a stop to them. Farewell. From Aschaffenburg, August 31, 1457.
The first part of the book is a list of the annals that some German bishoprics and abbeys have given to Rome.
This document is found in the Leipzig edition, vol. XVIII, p. 354. It belongs to the year 1522. Compare the two prefaces in the St. Louis edition, vol. XIV, col. 422 ff, no. 53.
After the answer of the Imperial Majesty's governors, princes, princes and other estates of the Empire, begun at the Imperial Diet in Nuremberg in the 22nd year and ended in the 23rd year, the message of the pope is given there. It is found there, under a special heading, how the German archbishoprics, bishoprics, abbeys and provostries of the German lands are being unfairly oppressed, that these newly elected archbishops, bishops, abbeys and provostries of this time have given annata to Rome; and for this reason the same secular estates, upon previous letter of Imperial Majesty to the Pope, are requested to have such annotations of the Germans, which are for the common use and necessity of the Empire, prosecuted etc. So that these annotations are not considered higher or lower, nor are they endured, it would be useful and good that the Imperial Majesty and the German secular imperial estates actually know what every bishopric, abbey and provostry give to Rome for annotations, from which they could all the more accurately notice what is important to the German lands. Now, many years ago, a booklet was made in which it is shown what the several archbishoprics, bishoprics, and some abbeys of German lands have given for annuities to Rome at that time; thus, in the meantime, they have been increased and enhanced more than with the Zwiefalt zu Rom.
Thus, in the same old booklet, many abbeys that give annotations to Rome remain unreported, and all provostries, of which there is an "excessive number in high and low monasteries of German lands, and all of which give annotations to Rome, are completely silent. And because such deficiencies could not be experienced and reported now, and the German states therefore have all the more reason and cause for further thorough investigation, reported annotations, such as those found in the aforementioned old booklet, have been Germanized by some, in good opinion, and finally counted and summarized, as follows.
About the bishoprics in Liefland.
Item from the tax of the bishopric Derbt fDorpatl is not reported.
The bishopric of Reval is valued at 300 guilders.
The bishopric of Riga is valued at 160 marks of silver, each mark at 5 guilders, making 800 guilders.
Abbey, called Apollonii. St. Benedict's Order, located in the reported bishopric, is valued at 160 marks of silver, and for it 800 guilders.
Abbey at Pangratzen, called Silo. St. Blasien Order, also belongs to this diocese, and is not reported by its tax.
The bishopric of Ossal is valued at 1000 and 300 guilders.
The bishopric of Courland is valued at 500 guilders.
In the land of Prussia.
Item in the country to Prussia are four bishoprics, namely Somlont [Samland], Helsburg [Heilsberg], Rusenburg [perhaps "Riesenburg", once seat of the bishop of Pomesania] and Coy [Culm?], of all of which nothing is reported.
In the Duchy of Pomerania.
The bishopric of Camin is valued at 2000 guilders.
In the Mark Brandenburg.
The bishopric of Brandenburg is valued at 1000 guilders.
The bishopric of Hamelburg is valued at 600 guilders.
The bishopric of Libus [Lebus] is not taxed.
In the Duchy of Mecklenburg.
The bishopric of Schwerin is not taxed.
In the Duchy of Holstein and Schleswick.
The diocese of Lübeck is valued at 300 guilders.
The bishopric of Schleswick is not taxed.
In the Silesia and Moravia.
The diocese of Breslau is valued at 4000 guilders.
Item the bishopric of Ulmitz fOlmüA also two abbeys belonging to such bishopric, as namely Camitz and Lübenitz, are not taxirt.
Between the river of the Elbe and the Weser, to the Thuringian Forest.
The Archbishopric of Bremen is valued at 6000 guilders.
Abbey, called Herosveld [Hersfeld], Benedicter-
The order, which belongs to the reported archbishopric, is not lax.
The abbey, called Reufseval, of the Order of St. Benedict, and also belonging to the archbishopric, is valued at 100 guilders.
The bishopric of Hildesheim is valued at 1000 guilders.
The bishopric of Florence is valued at 00 guilders.
The bishopric of Ratzenburg is valued at 323 guilders.
Abbey in Brunswick, called St. Egydii, is valued at 113 florins.
The Archbishopric of Magdeburg is valued at 2500 guilders.
Lichtenberg, a monastery of the Augustinian order, is valued at 33 gulden.
The bishopric of Merseburg is valued at 120 guilders.
The bishopric of Meissen is valued at 120 guilders.
The bishopric of Naumburg or Zeiz is valued at 200 guilders.
In Westphalia.
The bishopric of Verden is valued at 400 guilders.
The bishopric of Minden is valued at 1000 guilders.
The bishopric of Ossenbrück is valued at 600 guilders.
The bishopric of Badenborn [Paderborn] is valued at 100 guilders.
Beyond the Ems between the sea and the Rhine.
The bishopric of Monster is valued at 1000 guilders.
The bishopric of Liège is valued at 7200 guilders.
Abbey Somlot, Benedicterordens, is laxirt on 502 guilders.
Waleodoren and Hactenor, Benedicterordens, are valued at 100 guilders.
Villary Abbey, Cistercian Order, is valued at 200 guilders.
Abbey of St. James, Benedictine Order, is valued at 560 guilders.
The Abbey of St. Ubert, Benedictine Order, is valued at 1000 guilders.
St. Lawrence Abbey is valued at 1000 guilders.
Paro Abbey in Brabant is valued at 300 guilders.
Abbey Fliderbiten, Benedictine Order, is valued at 100 guilders.
The bishopric of Metz is not taxed.
On the Rhine and Moselle rivers.
The Archbishopric of Cölln is valued at 10,000 florins.
Siperk Abbey, Benedictine Order, is valued at 270 guilders.
Abbey of St. Martin, Benedictine Order, is valued at 200 guilders.
Stabulon Abbey is valued at 169 guilders.
Abbey of St. Niclas, Benedictine Order, is valued at 150 guilders.
Tintien Abbey, Benedictine Order, is valued at 115 guilders.
Brulbilien Abbey, Benedictine Order, is valued at 200 guilders.
The Archbishopric of Trier is valued at 7000 guilders.
Vallisbrandi Abbey is valued at 300 guilders.
St. Matthias Abbey is valued at 150 guilders.
Abbey of St. Martin, Benedictine Order, is valued at 300 guilders.
The abbey of St. Maximin is valued at 400 guilders.
The Archbishopric of Mainz is valued at 10,000 florins.
Abbey Blidenstat, Benedictine Order, is valued at 133 guilders.
Herschefelt Abbey, Benedictine Order, is valued at 170 guilders.
Abbey of St. Alban, Benedictine Order, is valued at 150 florins.
Abbey at St. Jorgenthal is not taxed.
The bishopric of Worms is valued at 1000 guilders.
The bishopric of Speyer is valued at 600 guilders.
Hitzogen Abbey, Benedictine Order, is valued at 100 guilders.
Weisenburg Abbey is laxirt to 750 guilders.
The bishopric of Strasbourg is valued at 2500 guilders.
Abbey at Lör, Benedictine Order, is valued at 110 guilders.
Schwabach Abbey, Benedictine Order, is valued at 333 guilders.
Senethera Abbey, Augustinian Order, is valued at 200 guilders.
Abbey of St. Salsen, Benedictine Order, is valued at 200 guilders.
Gengenbach Abbey, Benedictine Order, is valued at 200 gulden.
The bishopric of Costentz [Constance] is valued at 2000 guilders.
The bishopric of Wallis is valued at 170 guilders.
In the mountains of Welschland.
The bishopric of Trento is valued at 2000 florins.
St. Laurentz Abbey is valued at 50 guilders.
The diocese of Brixen is valued at 3000 florins.
The bishopric of Trieft is valued at 4600 guilders.
The bishopric of Seckach is not taxed.
The bishopric of Gürck is valued at 1066 guilders.
The Archbishopric of Saltzburg is valued at 10,000 guilders.
The Abbey of St. Lamport, of the Order of St. Benedict, is valued at 1000 guilders.
On the Lech and the Danube.
The bishopric of Augsburg is valued at 800 guilders.
The diocese of Freisingen is valued at 4000 guilders.
The bishopric of Regensburg is valued at 1030 guilders.
Abbey of St. Jörgen, Benedictine Order, is valued at 100 guilders.
Abbey of St. Jacob, Benedictine Order, is valued at 60 guilders.
Abbey of St. Emeran, Benedictine Order, is valued at 200 guilders.
The diocese of Passau is valued at 333 guilders.
Abbey at Melck, Benedictine Order, is valued at 333 guilders.
The bishopric of Vienna together with the monastery, called Theodore, is valued at 5000 florins.
The Abbey of St. Anthony, Augustinian Order, is valued at 2000 guilders.
Abbey of St. Peter, Benedictine Order, is valued at 200 guilders.
Abbey of St. Andrew, Benedictine Order, is valued at 200 guilders.
Gutenthal Abbey, a Cistercian order, is valued at 300 guilders.
In the country to Franconia.
The bishopric of Eichstet is valued at 800 guilders.
Halsbrunn Abbey [Heilsbrunn], Cistercian Order, is valued at 333 florins.
The bishopric of Bamberg is valued at 3000 guilders.
Mönchberg Abbey is valued at 200 gulden.
The bishopric of Würtzburg is valued at 2030 guilders.
Ebrach Abbey, a Cistercian order, is valued at 800 guilders.
Fulda Abbey, Benedictine Order, is valued at 300 guilders.
Abbey of Schoten, Benedictine Order, is valued at 300 guilders.
Abbey of St. Stephen, Benedictine Order, is valued at 110 guilders.
The abbey at Neuenstadt, Benedictine Order, is valued at 100 guilders.
Camberg Abbey is valued at 120 guilders.
Abbey of Sucter, Benedictine Order, is valued at 160 guilders.
Anberach Abbey, of the Order of St. Benedict, is valued at 300 guilders.
The abbey of St. Burckhard is valued at 300 guilders.
Summa Summarum of all annuities, as they are variously recorded herein, make once a hundred thousand, seventeen thousand, two hundred and nine and fifty florins.
From the lack of superior annats.
Item, from the preface of these annotations is found what is therefore in their right whole sum great lack. Thus it also appears from some previously reported dioceses, which many people know publicly, that such dioceses now give much more than twice as many annotations to Rome as is shown here according to the prescribed old list and previously reported. If, for this reason, the aforementioned summary is duplicated alone, it nevertheless makes
twice a hundred thousand, four and thirty thousand, five hundred and eighteen guilders.
What all the registered Anuata like to enter every year to Rome.
I will set that a bishop and prelate, [one] to be counted in the other, according to such his chosen state experiences 15 years, and according to the same divide the next preceding duplicated sums in fifteenth part; from this it is clearly understood that only certain German annata, counted and summed up to the least, outside of many other innumerable ignorant and untaxed bishoprics, abbeys and provostries, enter annually to Rome.
fifteen thousand, six hundred four and thirty guilders, ten shillings, eight heller.
So now the above-mentioned manifold, lacking German bishoprics, abbeys and provostries, whose names and days are not known at present, and therefore could not be determined herein, also
They would undoubtedly do no small thing, but it must be taken into account that with them alone from German countries, the
much more than twenty thousand florins, Rhenish florins, fell annually to Rome.
Item, it is also to be noted that to all such annata by the archbishops, bishops and prelates, by applied tax on the laity, and in addition on benefices, at which the laity have Jus patronatus, are founders and liege lords, are struck.
From other favors from German lands to Rome.
But what about all the annata reported above, the disputed election of bishops and prelates, confirmation
The pope is authorized to give the coadjutories, pension and reserve, prelature, parish and benefices to others, and to accept them again after his death, the dispensation to accept, retain or grant incompetent or forfeited prelatures, parishes and other benefices, alteration of orders, prohibition and permission of certain marriages, food and many other things, which are otherwise all forbidden and allowed for money, and many other things, which are otherwise all forbidden, and are allowed for money, indulgences, bulls, absolutions in special cases reserved to the pope, the papal graces given, and the judicial wars caused by the popes, which they bear annually from German lands to Rome, is unspeakable.
Paul increases Rom. on 13.
Brothers, it is the time to rise from sleep.