Obras de Martín Lutero, volumen I
- Idioma:
- inglés
- Estado:
- Obra completa
- Autoría:
- Escrita por el autor
- Estado del texto:
- Con errores de escaneo (medición automática sobre todo el texto, no revisada a mano) · 8 pasajes ilegibles, excluidos de las respuestas
- Extensión:
- ~160.000 palabras · 752 pasajes
Cita esta obra
- APAMartín Lutero. (n.d.). Works of Martin Luther, Volume I [Obras de Martín Lutero, volumen I]. Digital reproduction: SigPhi. https://sigphiai.com/es/works/martin-luther/works-of-martin-luther-volume-i
- MLAMartín Lutero. Works of Martin Luther, Volume I [Obras de Martín Lutero, volumen I]. Digital reproduction, SigPhi, https://sigphiai.com/es/works/martin-luther/works-of-martin-luther-volume-i.
- ChicagoMartín Lutero. Works of Martin Luther, Volume I [Obras de Martín Lutero, volumen I]. Digital reproduction, SigPhi. https://sigphiai.com/es/works/martin-luther/works-of-martin-luther-volume-i.
Referencia de la edición reproducida. SigPhi es la reproducción digital. Se incluyen año, editorial y traductor cuando constan; «n.d.» indica que no consta el año.
De qué trata
El primer volumen de la edición inglesa de Filadelfia de las obras de Lutero, con los escritos de 1517 a 1520 que abrieron la Reforma.
Contexto e historia
Están las noventa y cinco tesis sobre las indulgencias —que Lutero escribió para convocar una disputa académica, no para romper con Roma— y su explicación posterior, mucho más explícita. Están también los tres grandes escritos de 1520, los que hicieron irreversible la ruptura: «A la nobleza cristiana de la nación alemana», que pide a los príncipes que reformen la Iglesia porque el clero no lo hace; «La cautividad babilónica», que reduce los siete sacramentos a dos; y «La libertad del cristiano», el más sereno de los tres, con la fórmula doble de que el cristiano es señor libre de todo y siervo de todos. Conviene leerlos en ese orden: son un año de la vida de un hombre que va de proponer un debate a ser excomulgado.
Contexto editorial, no una fuente citable: a diferencia de los pasajes de la obra, estos datos no se pueden comprobar contra el corpus.
"venial." [18] Mortal sins for which the offender had not received absolution were punished eternally, while venial sins were those which merited only some smaller penalty; but when a mortal sin was confessed and absolution granted, the guilt of the sin was done away, and with it the eternal penalty. And yet the absolution did not open the gate of heaven, though it closed the door of hell; the eternal penalty was not to be exacted, but there was a temporal penalty to be paid. The "satisfaction" was the temporal penalty, and if satisfaction was in arrears at death, the arrearage must be paid in purgatory, a place of punishment for mortal sins confessed and repented, but "unsatisfied," and for venial sins, which were not serious enough to bring eternal condemnation. The penalties of purgatory were "temporal," viz., they stopped somewhere this side of eternity, and their duration could be measured in days and years, though the number of the years might mount high into the thousands and tens of thousands. It was at this point that the practice of indulgences united with the theory of the Sacrament of Penance. The indulgences had to do with the "satisfaction." [19] They might be "partial," remitting only a portion of the penalties, measured by days or years of purgatory; or they might be "plenary," remitting all penalties due in this world or the next. _In theory_, however, no indulgence could remit the guilt or the eternal penalty of sin,[20] and the purchaser of an indulgence was not only expected to confess and be absolved, but he was also supposed to be _corde contritus_, i. e., "truly penitent." [21] A rigid insistence on the fulfilment of these conditions would have greatly restricted the value of the indulgences as a means of gain, for the right to hear confession and grant absolution belonged to the parish-priests. Consequently, it became the custom to endow the indulgence-vendors with extraordinary powers.…