purgatory – Higher Things

by Rev. Donavon Riley

John Tetzel, as one historian described him, “was a short, dumpy, stump-preacher who was very good at the business of selling indulgences.” He was so good at it that in the Fall of 1517 he was sent to Germany to announce a special plenary indulgence that, the Papacy hoped, would bring in the amount of money it needed to finish building St. Peter’s basilica in Rome.

The special indulgence Tetzel peddled to the German people was so broad in its definition that just purchasing it seemed to be the actual means of freeing people from purgatory. Not a repentant heart, true faith, or even a desire to earn God’s grace was necessary. Money talked in this case, and Tetzel used all his skills as a public speaker to bend the peoples’ ear to his message.

Tetzel would go from town to town and deliver the same stirring message: “Do you not hear the voices of your dead relatives and others, crying out to you and saying, ‘Pity us, pity us, for we are in dire punishment and torment from which you can redeem us for a pittance’? And you will not?” Then, in his concluding appeal, “Will you not then for a quarter of a florin receive these letters of indulgence through which you are able to lead a divine and immortal soul safely and securely into the homeland of paradise?” Then at the very end, Tetzel would say, “Once the coin into the coffer clings, a soul from purgatory heavenward springs!”

In every town, Tetzel’s preaching filled money boxes for the papacy. The German people, concerned for their family and loved ones’ souls, bought indulgences in record numbers. And before anyone could reconsider their decision, Tetzel and his entourage of soldiers, musicians, and actors were on to the next town.

Due to the power of his delivery and the amount of money being gathered up, Luther knew about Tetzel’s methods far in advance of the little preacher’s appearance in Wittenberg. In fact, Luther was so upset by the news he received about Tetzel that he finally spoke publicly about it, calling Tetzel’s mission, “The pious defrauding of the faithful.” And others, following Luther, referred to it as “Roman bloodsucking.”

But, Tetzel expected this push back. It was, in his experience, normal for some amongst the nobles and clergy to oppose his work for financial reasons, if not for theological ones too. This time however, it would turn out different for him. Instead of riding out of Germany with boxes of gold and silver, a very different outcome was waiting for him in Wittenberg.

Next week we will examine what happened when Luther publicly opposed not only Tetzel, but the sale of indulgences altogether.

Rev. Donavon Riley is the pastor of St. John’s Evangelical Lutheran Church in Webster, Minnesota.

Who Was Martin Luther? Part 17

by Rev. Donavon Riley

Despite Martin Luther’s provocative teachings at Wittenberg University—and their influence on students, faculty, local monks and priests, and earthly rulers—the theology and practices of late Medieval Roman Catholicism continued relatively undisturbed.

One such practice was the sale of indulgences. Indulgence sales were the medieval equivalent of a modern “big tent revival meeting.” An indulgence salesman would roll into town with a theater troupe, clowns, public orators, musicians, and the like. It was quite the scene when everything was set up and the show began, like a circus and stage play and concert combined!

And even though indulgence sales were a spectacle to see, their purpose was very serious. Theologians of the church had concluded that although baptism washed away the stain and penalty of original sin, Christians still had to “do what was in them” in order to be saved at the Last Judgment. However, if a Christian lived a life that was neither too wicked or too holy, they died they were sent to purgatory when they died. As a consequence, any sin that remained on their record had to be worked off (or paid off, thus the sale of indulgences) before they could be set free to enter into heavenly peace (after presenting themselves to St. Peter and Jesus at the gates of heaven). So an “indulgence” was simply how the church “indulged” a sin by absolving it of all penalty. All that was necessary to procure an indulgence was proof that the Christian was sincerely repentant over his sin. Or, if he was dead, his family or friends had to provide proof in his place.

In purgatory, the dead could not do anything to work off their sin. On the other hand, since they were in purgatory they could not commit any more sin. So, if someone could purchase an indulgence in their name, for them specifically, showing that the dead truly was repentant over the sin committed after baptism, the dead could escape purgatory. If no one came forward on their behalf, they were essentially doomed to remain in purgatory, because they could not square accounts with God.

When one did buy an indulgence, the money that exchanged hands was proof of penitence, because this was another example of self-sacrifice on the part of the one seeking an indulgence, whether while they were still alive or on behalf of the dead. And, as always, it was said by every indulgence salesman that the money which purchased an indulgence was for “the work of the church.”

In the end, indulgence sales were held in the same esteem by the church as confession, penance, and other spiritual exercises that demonstrated a Christian was truly committed to “doing what was in him” to faithfully guarantee God was pleased with him.

Next week, we will turn our attention to John Tetzel, who became the target of Luther’s anger when the young professor finally broke from his support of the Church’s practice of selling indulgences.

Rev. Donavon Riley is the pastor of St. John’s Evangelical Lutheran Church in Webster, Minnesota.