九十五條論綱 The Ninety-Five Theses
文/ 馬丁路德（Martin Luther）
中文版一
中文版二
出於渴慕真道、明辨事理的願望；文學碩士、神學碩士和維登堡大學常任講師馬丁路德神父擬主持對下列各條進行的公開辯論，並希望不能參加口頭辯論者提出書面意見。
Out
of love for the truth and the desire to bring it to light, the following
propositions will be discussed at Wittenberg, under the oversight of the
Reverend Father Martin Luther, Master of Arts and Sacred Theology, and Lecturer
on these subjects at Wittenberg. Wherefore he requests that those who are
unable to be present and debate orally with us, may do so by letter.
In
the Name of Our Lord Jesus Christ. Amen.
1.
當我主耶穌基督說「你們應當悔改」（馬太4：17）時，衪的意願是希望信徒們畢生致力於悔改。
当我们的主耶稣基督说“你们应当悔改“的时候，他是说信徒一生应当悔改。
When our lord and Master Jesus Christ said “Repent,” he intended that the
entire life of believers should be repentance.
2.
不應當將「悔改」一詞理解為懺悔儀式，即教士主持下的告解和補贖。
这句话不是指着告解礼，即神甫所执行的认罪和补罪说的。
This word repentance cannot be understood to mean the sacrament of penance, or
the act of confession and satisfaction administered by the priests.
3.
但它也並非僅僅意味著內心懺悔，若無各種外部的苦行，亦無效能。
这句话不是仅仅指内心的悔改而言，因为内心的悔改若不产生肉体外表各种的刻苦，便是虚空的。
Yet it does not mean inward repentance only, as there is no inward repentance
that does not manifest itself outwardly through various mortifications of the
flesh.
4.
贖罪罰應與自恨、即真正的內心懺悔同步進行，直到進入天國。
所以罪恶的惩罚是与恨恶自己同长久，因为这才是真正内心的悔改，而一直继续到我们进入天国。
The penalty of sin, therefore, continues so long as hatred of self, or true
inward repentance, continues, and it continues until our entrance into the
kingdom of heaven.
5.
教皇沒有免除任何罪孽的意志和權力，他隻能赦免憑自己的權力或教會法加於人們的懲罰。
教皇出凭自己的权柄或凭教条所科的惩罚以外，既无意也无权免除任何惩罚。
The pope does not intend to remit, and cannot remit, any penalties except those
that he has imposed either by his own authority or by the authority of the
canons.
6.
教皇除宣告或証明罪孽已由 神赦免外，他本人不能赦免任何罪過。至多僅僅有權在為自己保留裁決的案件中為人赦罪。即使如此，如果他的權力遭到否認，這種罪仍然未得赦免。
教皇不能赦免任何罪债，而只能宣布并肯定罪债已经得了上帝的赦免。那留下归他审判的，他当然可以赦免。他若越过此雷池，罪债便仍然存在。
The pope cannot remit any guilt, except by declaring that it has been remitted
by God and by assenting to God’s work of remission. To be sure, however, the
pope may grant remission in cases reserved to his judgment. If his right to
grant remission in such cases was disregarded, the guilt would remain entirely
unforgiven.
7.
神為人赦罪，還要同時使他凡事謙恭，順服於他的代表－－－神父。
上帝赦免人的罪债，未有不使那人在他的代表神甫面前凡事自卑的。
God remits guilt to no one whom he does not at the same time humble in all
things and also bring him into subjection to his vicar, the priest.
8.
根據教會法規，悔罪條例僅適用於活人，而不能加於任何死者身上。
惩罚教条仅是加于活人身上，对临死者不应有所惩罚。
The penitential canons are imposed only on the living, and according to them
nothing should be imposed on the dying.
9.
如果教皇在其赦令中始終把死亡期和必要時刻視為例外，那麼，通過他的聖靈對我們來說便是仁慈的。
所以圣灵藉着教皇用宽仁对待我们，使他在教会中总将死亡和必要定位例外。
Therefore the holy spirit through the pope is kind to us, because in his
decrees he always makes exception of the article of death and of necessity.
10.
那些在人臨終時愚蠢、惡意行事的神父們，卻把教會法的懲罰擴及煉獄之中。
神甫将教条所定补赎给临死者留到炼狱，乃是无知邪恶的。
Ignorant and wicked are the acts of those priests who, in the case of the
dying, reserve canonical penances for purgatory.
11.
將教會法的處罰改成煉獄處罰的那些稗子，顯然是在主教們熟睡時由魔鬼撒下的。（馬太13：25）
将教条所定的惩罚变为炼狱中的惩罚，很显然是仇敌在主教们睡觉的时候所撒的一种稗子。
This changing of the canonical penalty to the penalty of purgatory is quite
evidently one of the tares that were sown while the bishops slept.
12.
從前，作為真誠懺悔的考驗，教會法的處罰是在赦罪之前，而不是在其後。
从前实施教条所定的惩罚，并不是在宣赦之后，而是在宣赦之前，作为真正痛悔的考验。
In former times the canonical penalties were imposed not after but before
absolution, as tests of true contrition.
13.
臨終之人因其死亡而擺脫了一切懲罰，對教會法已失去感覺，故有權免除其懲罰。
临死者因死亡就免除了一切惩罚，他们向教条的法规是已经死了，不再受它们的约束。
The dying are freed by death from all penalties. They are already dead to
canonical laws and have a right to be released from them.
14.
不充分的虔誠和愛必然使臨終之人感到無比恐懼，而且愛愈少，恐懼愈大。
临死者心灵的健康若不完全，那即是说，他的爱心若不完全，他便必大有恐惧，而且爱心越小，恐惧就越大。
The imperfect spiritual health, or the imperfect love, of the dying person
necessarily brings with it great fear; and the smaller the love, the greater is
the fear.
15.
這種驚懼或恐怖，足以構成煉獄的懲罰，因為這是瀕臨絕望的恐懼。
单是这恐惧（且不说其他一切）就足以成为炼狱的惩罚，因其与绝望的恐惧相距不远。
This fear and horror is sufficient in itself alone, to say nothing of other
things, to constitute the penalty of purgatory, since it is very near to the
horror of despair.
16.
地獄、煉獄和天堂的區別似乎就是絕望、恐懼和得救的信念。
地狱，炼狱，和天堂之间的区别似乎是与绝望，将绝望，和确信之间的区别相同的。
Hell, purgatory, and heaven seem to differ as do despair, near despair, and the
assurance of safety.
17.
對煉獄中的靈魂來說，恐懼似乎會必然減少，愛心則相應地增長。
灵魂在炼狱里恐惧越减少，爱心便越增加，这似乎是确实的。
Concerning souls in purgatory, it seems necessary that horror should grow less
and love increase.
18.
此時，理性或聖經似乎都未証明，煉獄中的靈魂已超脫於功罪之外，不能滋長愛心。
我们由理智或圣经似乎都无法证明，这种灵魂不能建立功德，或增加他们的爱心。
It seems unproved, either by reason or Scripture, that they are outside the
state of merit, that is, of increasing love.
19.
同時也沒有証明，煉獄中的靈魂，至少不是全部，確信自己已經得救，即使我們自己可能對此確信無疑。
虽然我们对他们的福祉也许很有把握，但是似乎也无法证明他们自己都有这种把握。
Again, it seems unproved that souls in purgatory, or at least that all of them,
are certain or assured of their own blessedness, though we may be quite certain
of it.
20.
所以，當教皇說赦免一切懲罰時，並不真的指所有的懲罰，而僅僅是指他本人所施於人的懲罰。
因此教皇所谓全部免除一切惩罚，意思并不是指免除一切惩罚，而只是指免除他自己所科处的惩罚。
Therefore by “full remission of all penalties” the pope means not actually “of
all,” but only of those penalties imposed by himself.
21.
因此，推銷贖罪券的教士們鼓吹，教皇的贖罪券能使人免除一切懲罰，並且得救，便陷入了謬誤。
所以那些宣讲赎罪券者，说教皇的赎罪券能使人免除各种惩罚，而且得救，乃是犯了错误。
Therefore those preachers of indulgences are in error, who say that by the
pope’s indulgences a man is freed from every penalty and is saved.
22.
因此，教皇事實上並沒有赦免煉獄中靈魂的任何處罰，因為按照教會法的規定，人應在生前接受這些處罰。
因为他对炼狱里的灵魂并不能免除那按照教条应当在今生受的惩罚。
In fact, the pope remits no penalty for the souls in purgatory that, according
to the canons, they would have had to pay in this life.
23.
如果說有某些人能接受全部免罰的話，那也只有完美無暇的人才能得到，僅有極少數而已。
如果有什么人得以免除一切惩罚，那么只有最完全的人，即最少数的人，才能得以免除一切惩罚。
If it is at all possible to grant to anyone the remission of all penalties
whatsoever, it is certain that this remission can be granted only to the most
perfect, that is, to the very few.
24.
因此，不分青紅皂白地大肆鼓吹赦罪，不可避免地使大多數人受騙上當。
所以大多数的人难免是被这不分皂白和夸张的免除惩罚的应许所欺骗。
Therefore, the greater part of the people are necessarily deceived by that
indiscriminate and high-sounding promise of release from penalty.
25.
教皇對煉獄一般擁有的這種權力，同每個主教在自己的轄區和每個神父在本教區所擁有的權力相當。
对于炼狱，教皇在全教会有多少权柄，主教和神甫在他们的主教区和教区也有多少权柄。
The power that the pope has in a general way over purgatory is just like the
power that any bishop or curate has in a particular way over his own diocese or
parish.
26.
教皇可以出色地批準赦免煉獄中的靈魂，但並非利用他沒有擁有的鑰匙權，而是為其代禱。
若是教皇不用钥匙权（他没有此权）而用代求来免除炼狱中灵魂的罪，他便行得好。
The pope does well when he grants remission to souls in purgatory, not by the power
of the keys, which in this case he does not possess, but by way of
intercession.
27.
他們鼓吹的僅僅是人的主張，說什麼當錢櫃中的銀幣叮當作響，煉獄中的靈魂即會應聲飛入天堂。
那些说钱币一叮当落入钱筒灵魂就超脱炼狱的人，是在传人的捏造。
They preach man-made doctrines who say that so soon as the coin jingles into
the money-box, the soul flies out of purgatory.
28.
顯然，當錢幣在錢櫃中叮當作響，增加的只是貪婪和利己之心。至於教會代禱的功效，僅由 神主宰。
钱币一叮当落入钱筒，只能使贪婪增多，但不能使教会的代求产生结果，这结果仅操之于上帝。
It is certain that when the coin jingles into the money-box, greed and avarice
can be increased, but the result of the intercession of the church is in the
power of God alone.
29.
誰能知道煉獄中的靈魂都期望得到赦免呢？因為關於聖賽維林和聖帕斯夏的傳說中就有例外的情形。
从圣瑟威立努（St. Severinus）和圣巴斯噶（St. Paschal）的传奇来看，炼狱里的灵魂是否都愿被赎出来，是没有人知道的。
Who knows whether all the souls in purgatory wish to be bought out of it, as in
the legend of Sts. Severinus and Paschal?
30.
既然沒有人確知自己的悔悟是否達到至誠，那麼就更難探曉其罪孽是否得到全赦。
无人能确知自己的痛悔是诚实的；更无人能确知自己得了完全的赦免。
No one is sure that his own contrition is sincere, much less that he can attain
full remission.
31.
真誠購買贖罪券的人，如同真誠悔罪的人一樣稀少。的確，這種人極為罕見。
诚实买赎罪券的人是与诚实忏悔的人一样很希罕。
As the man who is truly repentant is rare, so rare also is the man who truly
buys indulgences. Indeed, such men are most rare.
32.
那些因購買贖罪券而確信自己得救的人，將同他們的教唆者一起受到永罰。
那些因持有赎罪券而自信得了救的人，将和他们的师傅永远一同被定罪。
They will be condemned eternally, together with their teachers, who believe
themselves sure of their salvation because they have letters of pardon.
33.
那些鼓吹教皇的赦宥即是 神的最高恩典、人們由此可與 神復歸和好的人，應引起人們的特別警惕。
那些影片教皇的赎罪券是上帝使人与自己和好的无价恩赐的人，是我们应当特别警防的。
Men must be on their guard against those who say that the pope’s pardons are
that inestimable gift of God by which man is reconciled to him;
34.
因為贖罪券的功效，僅同人為的禮儀式苦行贖罪的懲罰有關。
因为赎罪券的恩赐只及于人在告解圣礼中所加的惩罚。
For these graces of pardon concern only the penalties of sacramental
satisfaction, and these are appointed by man.
35.
凡鼓吹說，購買靈魂免受煉獄之苦或購買懺悔特免權者便無悔過之必要，均不符合基督之教諭。
那些说为求获得得救赎或赎罪券并不需要痛悔的人，是在传与基督教不符的道理。
They preach no Christian doctrine who teach that contrition is not necessary in
those who intend to buy souls out of purgatory or to buy confessional
privileges.
36.
真誠悔過的基督徒，就是不購買贖罪券，也能夠獲得全面免除罪罰的權利 。
每一个真悔改的基督徒，即令没有赎罪券，也完全脱离了惩罚和罪债。
Every truly repentant Christian has a right to full remission of penalty and
guilt, even without letters of pardon.
37.
真誠悔過的基督徒，或生或死，就是沒有贖罪券，也能分享 神和教會的賜福和恩典。
任何活着或死了的真基督徒，即令没有赎罪券，也都分享基督和教会的一切恩惠，这些恩惠是上帝所赐的。
Every true christian, whether living or dead, has part in all the benefits of
Christ and the church; and this is granted to him by God, even without letters
of pardon.
38.
然而，教皇的赦免和賜福也不容輕視，因為正如我（在第六條中）說過的，它們也是神聖赦免的宣言。
然而教皇的赦免是不可蔑视的，因为正如我所说的，它宣布上帝的赦免。
Nevertheless, the remission and participation in the benefits of the church,
which are granted by the pope, are in no way to be despised, for they are, as I
have said, the declaration of divine remission.
39.
最博學的神學家也很難自圓其說，如果他同時向信眾鼓吹贖罪券的特效，又宣揚真誠悔罪的必要性。
最有学问的神学家也很难一面宣讲赎罪券的好处，又一面宣讲真心痛悔的必要。
It is very difficult, even for the most educated theologians, at one and the
same time to commend to the people the abundance of pardons and also the need
of true contrition.
40.
真誠悔過的基督徒甘願為其罪孽受罰，贖罪券的特權卻免除了罪罰，並且使人憎惡罪罰，或者說，它至少提供了這樣的機會。
真实的痛悔寻找并爱慕补赎；滥发赎罪券，却使人疏忽并厌恶补赎，或至少使人有这种倾向。
True contrition seeks and loves penalties, but liberal pardons only relax
penalties and cause them to be hated, or at least they give a reason for hating
them.
41.
應謹慎宣揚教皇的贖罪券，否則，人們便會誤以為他們是在選擇另一些愛的善功。
教皇的赎罪券宜小心加以宣讲，免得人们误解，以为它们比其他爱的行为更为可取。
Papal indulgences are to be preached with caution, so that the people may not
falsely think of them as preferable to other good works of love.
42.
必須訓示基督徒，教皇無意把購買贖罪券，在任何情況下與善功相提並論。
基督徒须知，教皇并无意将购买赎罪券一事与慈善的行为相比。
Christians are to be taught that the pope does not intend the buying of pardons
to be compared in any way to works of mercy.
43.
必須訓示基督徒，向窮人布施，或借錢給急需者，都比購買贖罪券好。
基督徒须知，周济穷人，或贷款给缺乏的人，比购买赎罪券好得多。
Christians are to be taught that he who gives to the poor or lends to the needy
does a better work than buying pardons;
44.
因為愛產生了善舉，人會變得更好；而贖罪券的手段並不能使人洗心革面，僅僅使其擺脫懲罰而已。
因为爱的行为使爱心增长，也使一个人变好些，但赎罪券不能使人变好些，仅能使人多避免惩罚。
Because love grows by works of love, man becomes better by doing works of love.
By buying pardons, however, man does not grow better, only more free from
penalty.
45.
必須訓示基督徒，看見一個窮苦有難的人而棄之不理，而把錢花在購買贖罪券上，那麼他買到的絕不是教皇的赦免，而是 神的懲罰。
基督徒须知，人若看见弟兄困苦，不予援助，反用他的钱购买赎罪券，他所得的，并不是教皇的赦免，而是上帝的忿怒。
Christians
are to be taught that he who sees a man in need and passes him by and gives his
money for pardons instead, purchases not the indulgences of the pope, but the
indignation of God.
46.
必須訓示基督徒，如果沒有多餘的錢，就應當留足家庭的用度，不要把錢浪費在購買贖罪券上。
基督徒须知，他们除非有很多的余款，就应该把钱留作家庭必需的开支，决不可浪费在购买赎罪券上。
Christians are to be taught that unless they have more money than they need,
they are bound to reserve what is necessary for their own families, and by no
means to squander it on pardons.
47.
必須訓示基督徒，購買贖罪券是自覺自願的行為，沒有人強制他這樣做。
基督徒须知，他们购买赎罪券，乃是出于自择，而不是出于命令。
Christians are to be taught that the buying of pardons is a matter of free
will, not of commandment.
48.
必須訓示基督徒，教皇赦免信眾，更需要和期望的是他們的虔誠祈禱，而不是其錢財。
基督徒须知，教皇颁发赎罪券，渴望（因他更需要）他们为他的虔诚祈祷，甚于他们所带来的金钱。
Christians are to be taught that the pope, in granting pardons, needs and
therefore desires their devout prayer for him more than their money.
49.
必須訓示基督徒，教皇的贖罪券，只有當他們不依賴它時，方才有用。如果因購買贖罪券而失去對 神的畏懼，那麼贖罪便成了最有害的東西。
基督徒须知，他们若不信靠赎罪券，赎罪券便是有用的，但他们若因赎罪券而丧失了对上帝的敬畏心，赎罪券便是最有害的。
Christians are to be taught that the pope’s pardons are useful so long as they
do not put their trust in them; but altogether harmful if they lose their fear
of God because of them.
50. 必須訓示基督徒，假若教皇得知贖罪券兜售者的勒索行為，他寧肯將聖彼得教堂焚為灰燼，也不願用其牧群的皮、肉、骨來建造它。
基督徒须知，教皇若知道那些宣讲赎罪券者的榨取，他是宁愿让圣彼得堂化为灰烬，而不愿用他羊群的皮，肉，和骨去从事建筑的。
50.
Christians are to be taught that if the pope knew the exactions of the
indulgence preachers, he would rather that St. Peter’s church should go to
ashes than that it should be built up with the skin, flesh, and bones of his
sheep.
51.
必須訓示基督徒，教皇會甘願拿出自己的錢來，甚至不惜賣掉聖彼得教堂，來賑濟那些受到贖罪券販子榨取的人們。
基督徒须知，教皇宁愿（照他的责任）把他自己的钱赐给许多被骗购买赎罪券的穷人，即令把圣彼得堂拍卖，也在所不惜。
Christians are to be taught that it would be the pope’s wish, as it is his
duty, to give of his own money to many of those from whom certain hawkers of
pardons cajole money, even though the church of St. Peter might have to be
sold.
52.
相信贖罪券的拯救功能是徒勞無益的，即使其兜售者，甚至教皇本人以其靈魂作為擔保，也沒有用。
靠赎罪券得救，乃是虚空的，即令教皇的代表，甚或教皇本身，用灵魂来作担保，也是如此。
The assurance of salvation by letters of pardon is vain, even though the
indulgence commissary or the pope himself were to stake his soul upon it.
53.
為鼓吹贖罪券而禁止其他教堂宣揚 神之道的人，便是基督和教皇的仇敵。
那些为求宣讲赎罪券而叫其他教堂不得宣讲上帝道之人，乃是基督和教皇的敌人。
They are enemies of Christ and the pope who bid the Word of God to be silent in
some churches in order that pardons may be preached in others.
54.
在怖道中鼓吹贖罪券的時間同宣揚聖道的時間一樣多或更多，便是對 神之道的褻瀆。
在同一次讲道中，若讲赎罪券比讲上帝的道花相等或更长的时间，便是亏负了上帝的道。
Injury is done to the Word of God when, in the same sermon, an equal or a
longer time is spent on pardons than on the Word.
55.
教皇必然有這樣的看法：如果對鼓吹贖罪券這樣的小事值得敲鐘、遊行和舉行儀式，那麼對宣揚福音這樣的大事，就更值得百倍地敲鐘、遊行和舉行儀式。
It must be the pope’s intention that if pardons, which are a very small thing,
are celebrated with one bell, single processions, and ceremonies, then the
gospel, which is the very greatest thing, should be preached with a hundred
bells, a hundred processions, and a hundred ceremonies.
56.
教皇宣稱他所賜予的赦罪恩惠是取自教會的「寶藏」，基督信徒對此「寶藏」既未充分討論，也不了解。
教皇的意思必然是：如果为庆祝颁发赎罪券这件最小的事，要鸣一个钟，举行简单的游行和仪式，那么为宣讲福音这件最大的事，就应鸣一百个钟，举行一百个游行和仪式。
教皇颁发赎罪券所凭借的教会宝藏，在基督教的子民中间，既未充分加指定，也未被认识。
The treasures of the church, out of which the pope grants indulgences, are not
sufficiently named or known among the people of Christ.
57.
顯而易見，贖罪券並不是世俗的寶藏，因為兜售者不是免費發放，而是一味地囤積。
显然至少它们不是世上的宝藏，因为这许多赎罪券贩子不会散发而只会积攒世上的宝藏。
That they are not temporal treasures is certainly evident, for many vendors do
not pour out such treasures so easily, but only gather them.
58.
贖罪券也不是基督和聖徒們的功德，因為即使沒有教皇，聖徒們也施恩於人的靈魂，把十字架、死亡和地獄加於人的肉體。
它们也不是基督和圣徒的功德，因为这种功德，虽没有教皇相助，也使人内心得恩典，并将肉体钉在
Nor are they the merits of Christ and the saints, for even without the pope,
these always work grace for the inner man, and the cross, death, and hell for
the outward man.
59.
聖勞倫斯說過，教會的貧窮便是教會的寶藏，不過，他這樣說是沿襲了他那個時代的詞意。
圣劳伦斯（St. Lawrence）说，教会的穷人便是教会的宝藏，但他如此说，乃是用当时的说法。
St. laurence said that the treasures of the church were the church’s poor, but
he spoke according to the usage of the word in his own time.
60.
細加考慮我們便會說，那種寶藏便是基督恩典所賜與教人的鑰匙。
我们很可以说，那由基督的功德所赐给教会的钥匙，便是那宝藏。
Without being rash we say that the keys of the church, given by Christ’s merit,
are that treasure;
61.
因為顯而易見，教皇的權力足夠自行赦免為他保留的懲罰和案件。
因为显然要免除惩罚和那留给教皇审问的案件，只要有教皇的权柄便够。
For it is clear that the power of the pope is in itself sufficient for the
remission of penalties and of cases reserved for his jurisdiction.
62.
教會的真正寶藏應是充滿 神榮耀和恩典的至聖福音。
教会真宝藏乃是上帝荣耀和恩典的神圣福音。
The true treasure of the church is the most holy gospel of the glory and grace
of God.
63.
但這種寶藏自然最使人厭憎，因為它使那在前的將要在後。（馬太20：16）
但这宝藏自然是最令人恨恶的，因为它使在前的成为在后的。
But this treasure is naturally most odious, for it makes the first to be last.
64.
另一方面，贖罪券的寶藏自然最召人喜歡，因為它使那在後的將要在前。
反之，赎罪票的宝藏自然是最讨人喜欢的，因为它使在后的成为在前的。
On the other hand, the treasure of indulgences is naturally most acceptable,
for it makes the last to be first.
65.
所以，福音的寶藏如同羅網，從前有人用其網羅富人。
所以福音的宝藏是他们从前用以获得富人的网。
Therefore the treasures of the gospel are nets with which they would formerly
fish for men of riches.
66.
贖罪券的寶藏卻是這樣的網，有人現在用來掠取人的財富。
赎罪票的宝藏是他们现在用以获得人的财富的网。
The treasures of the indulgences are nets with which they now fish for the
riches of men.
67.
煽動者竭力鼓吹為最大恩典的贖罪券，實際上隻是使某些人借此撈到了好處。
赎罪票，照宣讲者所说的，是最大的恩典；其实所谓『最大』，不过是指它们为最大的牟利工具。
The indulgences that the preachers cry as the “greatest graces” are known to be
truly such, insofar as they promote gain.
68.
然而，和 神的恩典及十字架的虔誠相比，贖罪券實際上是最微不足道的。
实则它们若与上帝的恩典和人对十字架的虔敬相比，就微不足道了。
In truth, however, they are the absolute smallest graces compared with the
grace of God and the piety of the cross.
69.
主教和神父們一定要畢恭畢敬地接納教皇的赦罪特使。
主教和神甫必须礼恭必敬地接纳教皇赎罪票的代理人。
Bishops and curates are bound to admit the commissaries of papal pardons with
all reverence.
70.
但他們更要使自己的眼睛和耳朵十分警覺，以防這些人販賣自己的私貨而忽視教皇的囑托。
但是他们更必须运用耳目，好叫代理人不至于宣讲自己的幻梦，而不宣讲教皇的使命。
But still more are they bound to strain all their eyes and attend with all
their ears, lest these men preach their own dreams instead of the pope’s
commission.
71.
那些攻擊教皇贖罪券真相的人應受詛咒和譴責。
若有人否认教皇赎罪票的效力，他应该受咒诅。
Let him who speaks against the truth of papal pardons be anathema and accursed!
72.
但那些反對贖罪券兜售者的貪婪和放肆的人卻應得到祝福。
但那反对赎罪票贩子的胡乱宣讲的人，乃是有福的。
But let him who guards against the lust and license of the pardon-preachers be
blessed!
73.
如同教皇有理由對那些千方百計阻撓贖罪券發售的人大發雷霆一樣。
教皇对那些用图谋破坏赎罪票交易的人加以威胁，乃是适当的。
The pope justly thunders against those who, by any means, contrive harm to the
traffic of pardons.
74.
他對那些用贖罪券作為托詞來損害聖愛及真道的人，更應該口誅筆伐。
但他对那些藉赎罪票为口实图谋破坏神圣之爱和真理的人，更要加以威胁。
But much more does he intend to thunder against those who use the pretext of
pardons to contrive injury to holy love and truth.
75.
如果認為教皇的贖罪券有如此大的功效；甚至連做了不可想象的、污辱聖母的也能赦免，這一定是瘋話。
把教皇的赎罪票看得这么有效，甚至认为它们能赦免一个（假定那不可能的事）玷辱了圣母的人，这简直是疯狂的看法。
To consider the papal pardons so great that they could absolve a man even if he
had committed an impossible sin and violated the Mother of God is madness.
76.
相反，我們認為，涉及到罪孽的時候，即使是最微不足道的，教皇的贖罪券也難以免除。
反之，我们认为教皇的赎罪票，对最小之罪的罪债也不能除去。
We say, on the contrary, that the papal pardons are not able to remove the very
least of venial sins, so far as its guilt is concerned.
77.
如果說，即使聖彼得今天當了教皇，他也不可能賜予更大的恩典。這不僅褻瀆了聖彼得，也褻瀆了教皇。
若说，纵使圣彼得现在是教皇，他也不能赐人更大的恩惠，这便是诽谤了圣彼得和教皇。
It is said that even St. Peter, if he were now pope, could not bestow greater
graces. This is blasphemy against St. Peter and against the pope.
78.
相反，我們主張，不管現任教皇，還是其他教皇，都擁有供個人支配的更大的恩典，那就是福音、宗教權力、醫治權等，如經上（林前12：28）所說。
反之，我们说，现在的教皇或任何教皇都有更大的恩惠，即福音，德行，和医病的恩赐等等，如哥林多前书十二章所写的。
We say, on the contrary, that even the present pope, and any pope at all, has
greater graces at his disposal: namely, the gospel, powers, gifts of healing,
etc., as it is written in 1 Corinthians 12.
79.
有人說，教皇紋章上的十字架，以及贖罪券兜售者樹起的那種十字架，與基督的十字架具有同等效力，那是褻瀆。
说那，饰以教皇徽号的十字架，是与基督的十字架同样有效，这是亵渎。
To say that the cross emblazoned with the papal arms, which is set up by the
preachers of indulgences, is of equal worth with the cross of Christ, is
blasphemy.
80.
允許這種謬說流傳於民間的主教、神父和神學家們，應對此負責。
那容许这种说法在民间传播的主教，神甫，和神学家，是必得向上帝交帐的。
Bishops, curates, and theologians who allow such talk to be spread among the
people will have to account for this.
81.
對贖罪券的肆意鼓吹，使有學問的人也難以在乎信徒的攻擊和敏感的質問下維護教皇的威望。
这种对赎罪票放肆的宣传，甚至叫有学问的人也很难使教皇的尊严不受人的诬告，或平信徒机敏的诘问。
This unbridled preaching of pardons makes it difficult, even for learned men,
to rescue the reverence due to the pope from slander, or even from the shrewd
questions of the laity.
82.
譬如有人問：「既然教皇為了籌集修建聖彼得教堂的那筆可憐的款項而解救煉獄中的無數靈魂，那他為何不因聖愛的緣故和煉獄中靈魂的迫切需要，將他們統統釋放呢？而前者的理由微不足道，後者則正大光明。」
他们要问：教皇若为得钱以建立一个教堂的小理由而救赎无数的灵魂，他何不为神圣的爱和灵魂的痛苦的大理由而使炼狱空虚呢？
Such questions as the following: “Why does the pope not empty purgatory, for
the sake of holy love and for the sake of desperate souls that are there, if he
redeems an infinite number of souls for the sake of miserable money with which
to build a church? The former reasons would be most just, while the latter is
most trivial.”
83. 又如：「既然不當為煉獄中已被解脫的靈魂祈禱，那麼為何還要繼續為亡靈舉行葬禮彌撒或周年彌撒祭呢？為何不允許將為此目的所交納的款項退回或停止交納呢？」
既然为得赎者祈祷是错误的，那么为甚么还继续给死者举行安灵弥撒呢？教皇又为甚么不退还或准许收回为他们所设立的基金呢？
83.
Or: “why are funeral and anniversary masses for the dead continued, and why
does he not return or permit the withdrawal of the endowments founded on their
behalf, since it is wrong to pray for the redeemed?”
84.
又如：「為了金錢的緣故允許不虔誠者和敵對者購贖煉獄中愛戴 神者的虔誠之靈，反而不願為那被愛戴的靈魂和至愛的緣故將其赦免，這是 神和教皇的何種新恩典？」
他们为得钱的缘故，就让一个不虔敬并作他们的仇敌的人，把一个作上帝之友的虔敬灵魂从炼狱里买出来，却不为纯洁之爱的缘故，因鉴于那虔敬和可爱的灵魂本身的所受痛苦而将他赎出来，这是上帝和教皇所定甚么样的虔敬呢？
Or: “what is this new piety of God and the pope, that for money they allow a
man who is impious and their enemy to buy out of purgatory the pious soul of a
friend of God, and do not rather, because of that pious and beloved soul’s own
need, free it for pure love’s sake?”
85.
又如：「為什麼長期以來事實上已被廢止不用的懺悔法規，現在又因發放贖罪券而再次實施，好像它們仍然存在和生效似的？」
惩罚教条既因久不用而失效，人为何还要用钱买赎罪票来免除这种教条所定的惩罚，彷佛这种教条还是十足有效呢？
Or: “why are the penitential canons, long since in actual fact and through
disuse abrogated and dead, now satisfied by the granting of indulgences, as
though they were still alive and in force?”
86.
又如：「教皇是當今的富中之富，他的錢比古時最大的富豪克裡沙士還多，那他為什麼要花費可憐的信徒們的錢，而不掏自己的腰包來建造聖彼得教堂呢？」
教皇的财富今日远超过最富有者的财富，他为建筑一个圣彼得堂，为何不用自己的钱，而要用贫穷信徒的钱呢？
Or: “why does not the pope, whose wealth today is greater than the riches of the
richest, build this one basilica of St. Peter with his own money, rather than
with the money of poor believers?”
87.
又如：「那些通過至誠悔罪已經獲得了全面赦免和蒙福的人，還能從教皇那裡得到什麼樣的赦免和恩典呢？」
教皇对那些因完全痛悔而有权得全赦的人，有甚么可赦免的呢？
Or: “what does the pope remit, and what participation in the benefits of the
church does he grant, to those who, by perfect contrition, have a right to full
remission and participation?”
88.
又如：「假若教皇不是像今天這樣每天一次，而是每天百次地將赦免和祝福賜與每位信徒，那麼教會的賜福豈不是更大？」
如果教皇把现在每天只作一次的作一百次，即把这些赦免和特赦颁给每个信徒，那么教会所得的福岂有比这更大的呢？
Or: “what greater blessing could come to the church than if the pope were to do
a hundred times a day what he now does once, and bestow on every believer these
remissions and participation?”
89.
「既然說教皇發售贖罪券是為了拯救靈魂，而不是為了金錢，那麼，他又為何廢止了從前允諾的具有同等效力的赦免和寬宥？」
如果教皇现在颁发赎罪票，是为拯救灵魂，而不是为得钱，那么以前所颁发的赎罪票既是同样有效，他为甚么把它们搁置呢？
Or finally: “since the pope, by his pardons, seeks the salvation of souls
rather than money, why does he suspend the indulgences and pardons granted
prior to now, since these have equal efficacy?”
90.
不用理性來消除信徒的疑慮和爭端，而僅憑武力壓制，那就只能使教會和教皇成為敵人的笑柄，而使廣大基督徒感到痛心。
对平信徒的这些论点和疑问仅用教皇权来压服，而不用理智来解答，乃是使教会和教皇受敌人耻笑，并使基督徒不愉快。
To repress these convincing arguments of the laity by force alone, and not to
resolve them by giving reasonable answers, is to expose the church and the pope
to the ridicule of their enemies, and to leave Christians unsatisfied.
91.
如果按照教皇的精神和意願來宣揚贖罪券，那麼所有的疑慮都會很快消除，甚至不再存在。
所以赎罪票若是按照教皇的意旨和精神宣讲的，那么这一切疑问便都要迎刃而解，而且根本就不会发生。
If, therefore, pardons were preached according to the spirit and mind of the
pope, all these doubts would be readily resolved. Indeed, they would not exist.
92.
是要離開這樣的先知：他們向基督信徒鼓吹「平安，平安」，實際上並沒有平安。
因此那些向基督徒说：『平安，平安』，实则没有平安的先知滚开去罢！
Away, then, with all those prophets who say to the people of Christ, “Peace,
peace,” and there is no peace.
93.
向基督信徒宣揚「十字架、十字架」，而實際上沒有十字架的先知們應當蒙福。
那些向基督徒说：『十字架，十字架』，而自己不背十字架的先知，永别了！
Blessed be all those prophets who say to the people of Christ, “Cross, cross,”
and there is no cross!
94.
應當告誡基督徒通過苦行、死亡和地獄，忠心追隨其主基督。
基督徒应当听劝，努力跟从他们的头基督，经历痛苦，死亡，和地狱。
Christians are to be exhorted to be diligent in following Christ, their Head,
through penalties, death, and hell;
95.
唯有經歷各種苦難，而不是虛假的平安擔保（徒14：22），才能有把握進入天國。
所以他们进入天堂，要靠经历许多艰难，而不靠人平安的保证。
And thus be confident of entering into heaven through many tribulations, rather
than through the false assurance of peace.
–
This
text is taken from Stephen J. Nichols, ed., Martin Luther’s Ninety-Five Theses
(Phillipsburg, N.J.: P&R, 2002).