What would you like to do?
How were Martin Luther's criticisms of the Catholic church similar to John Calvin?
Answer . You want all 95 of them?. In general, Martin Luther was against the supposition that the Pope could absolve sin by means other than granting abolution, such as by… the sale of indulgences. The church was spending most of its time collecting monies in the name of the forgiveness of sins through the sale of indulgences and praying for the dead, that they were not ministering to the needs of the living and unforgiven.
Luther was a Catholic Theologian that first got into serious trouble by writing and publishing against the Pope selling letters of pardon and teaching that you can buy your wa…y out of Purgatory. The English translation is ... Disputation of Doctor Martin Luther on the Power and Efficacy of Indulgences See link below:
Because he thought that what some Catholic preachers where doing was wrong because it was not in accord with papal teaching on indulgences. . Catholic Answer Martin Lut…her attached the Catholic Church because of sin, mostly his own. He was an Augustinian Friar under solemn vows (which he had made voluntarily after years of prayer and reflection) of poverty, chastity, and obedience. He left his Order without even asking for permission or a dispensation from his vows, and proceeded to flaunt all of them - in a rather spectacular fashion. M. Luther had severe problems with Christian morality and rather than repenting, believing in the power of Christ to save him; he rewrote Christianity into something else (now called protestantism and Lutheranism) in which he didn't have to live by the Gospel and could claim he was saved despite himself. He attacked the Catholic Church in an attempt to deny responsibility for his actions. . from Radio Replies, by Fathers Rumble and Carty, 1942 221 The power of Romanism was shattered by Martin Luther, of immortal memory. Martin Luther is undoubtedly an outstanding figure in history. But the immortal memory of Luther will become less and less pleasant as the facts concerning him become known. Those who idealize Luther can do so only by ignoring an immense amount of inconvenient information. He was a priest of the Catholic Church, but one who was not faithful to his obligations even as a Christian. On his own admissions he was a victim of both immorality and drunkenness; and he was the most intolerant of men. Far from granting liberty of conscience, he refused to allow anyone to think differently from himself, and coolly said, "Whoever teaches otherwise than I teach is a child of hell."
Martin Luther strongly objected to the practice of indulgences (paying money to the Church for freedom from sins). He also believed that salvation is through God's grace a…nd not through good deeds.
Here are all of his criticisms against the Catholic church. They are called the "95 theses" 1. Our Lord and Master Jesus Christ, when He said Poenitentiam agite, willed that …the whole life of believers should be repentance. 2. This word cannot be understood to mean sacramental penance, i.e., confession and satisfaction, which is administered by the priests. 3. Yet it means not inward repentance only; nay, there is no inward repentance which does not outwardly work divers mortifications of the flesh. 4. The penalty [of sin], therefore, continues so long as hatred of self continues; for this is the true inward repentance, and continues until our entrance into the kingdom of heaven. 5. The pope does not intend to remit, and cannot remit any penalties other than those which he has imposed either by his own authority or by that of the Canons. 6. The pope cannot remit any guilt, except by declaring that it has been remitted by God and by assenting to God's remission; though, to be sure, he may grant remission in cases reserved to his judgment. If his right to grant remission in such cases were despised, the guilt would remain entirely unforgiven. 7. God remits guilt to no one whom He does not, at the same time, humble in all things and bring into subjection to His vicar, the priest. 8. The penitential canons are imposed only on the living, and, according to them, nothing should be imposed on the dying. 9. Therefore the Holy Spirit in the pope is kind to us, because in his decrees he always makes exception of the article of death and of necessity. 10. Ignorant and wicked are the doings of those priests who, in the case of the dying, reserve canonical penances for purgatory. 11. 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. In former times the canonical penalties were imposed not after, but before absolution, as tests of true contrition. 13. The dying are freed by death from all penalties; they are already dead to canonical rules, and have a right to be released from them. 14. The imperfect health [of soul], that is to say, the imperfect love, of the dying brings with it, of necessity, great fear; and the smaller the love, the greater is the fear. 15. This fear and horror is sufficient of 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. Hell, purgatory, and heaven seem to differ as do despair, almost-despair, and the assurance of safety. 17. With souls in purgatory it seems necessary that horror should grow less and love increase. 18. It seems unproved, either by reason or Scripture, that they are outside the state of merit, that is to say, of increasing love. 19. Again, it seems unproved that they, or at least that all of them, are certain or assured of their own blessedness, though we may be quite certain of it. 20. Therefore by "full remission of all penalties" the pope means not actually "of all," but only of those imposed by himself. 21. Therefore those preachers of indulgences are in error, who say that by the pope's indulgences a man is freed from every penalty, and saved; 22. Whereas he remits to souls in purgatory no penalty which, according to the canons, they would have had to pay in this life. 23. If it is at all possible to grant to any one 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 fewest. 24. It must needs be, therefore, that the greater part of the people are deceived by that indiscriminate and highsounding promise of release from penalty. 25. The power which the pope has, in a general way, over purgatory, is just like the power which any bishop or curate has, in a special way, within his own diocese or parish. 26. The pope does well when he grants remission to souls [in purgatory], not by the power of the keys (which he does not possess), but by way of intercession. 27. They preach man who say that so soon as the penny jingles into the money-box, the soul flies out [of purgatory]. 28. It is certain that when the penny jingles into the money-box, gain and avarice can be increased, but the result of the intercession of the Church is in the power of God alone. 29. 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. No one is sure that his own contrition is sincere; much less that he has attained full remission. 31. Rare as is the man that is truly penitent, so rare is also the man who truly buys indulgences, i.e., such men are most rare. 32. They will be condemned eternally, together with their teachers, who believe themselves sure of their salvation because they have letters of pardon. 33. 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. For these "graces of pardon" concern only the penalties of sacramental satisfaction, and these are appointed by man. 35. 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 confessionalia. 36. Every truly repentant Christian has a right to full remission of penalty and guilt, even without letters of pardon. 37. Every true Christian, whether living or dead, has part in all the blessings of Christ and the Church; and this is granted him by God, even without letters of pardon. 38. Nevertheless, the remission and participation [in the blessings 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. It is most difficult, even for the very keenest theologians, at one and the same time to commend to the people the abundance of pardons and [the need of] true contrition. 40. True contrition seeks and loves penalties, but liberal pardons only relax penalties and cause them to be hated, or at least, furnish an occasion [for hating them]. 41. Apostolic pardons are to be preached with caution, lest the people may falsely think them preferable to other good works of love. 42. 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. 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. Because love grows by works of love, and man becomes better; but by pardons man does not grow better, only more free from penalty. 45. 45. Christians are to be taught that he who sees a man in need, and passes him by, and gives [his money] for pardons, purchases not the indulgences of the pope, but the indignation of God. 46. Christians are to be taught that unless they have more than they need, they are bound to keep back what is necessary for their own families, and by no means to squander it on pardons. 47. Christians are to be taught that the buying of pardons is a matter of free will, and not of commandment. 48. Christians are to be taught that the pope, in granting pardons, needs, and therefore desires, their devout prayer for him more than the money they bring. 49. Christians are to be taught that the pope's pardons are useful, if they do not put their trust in them; but altogether harmful, if through them they lose their fear of God. 50. Christians are to be taught that if the pope knew the exactions of the pardon-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. 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 very many of those from whom certain hawkers of pardons cajole money, even though the church of St. Peter might have to be sold. 52. The assurance of salvation by letters of pardon is vain, even though the commissary, nay, even though the pope himself, were to stake his soul upon it. 53. They are enemies of Christ and of the pope, who bid the Word of God be altogether silent in some Churches, in order that pardons may be preached in others. 54. Injury is done the Word of God when, in the same sermon, an equal or a longer time is spent on pardons than on this Word. 55. It must be the intention of the pope that if pardons, which are a very small thing, are celebrated with one bell, with single processions and ceremonies, then the Gospel, which is the very greatest thing, should be preached with a hundred bells, a hundred processions, a hundred ceremonies. 56. The "treasures of the Church," out of which the pope. grants indulgences, are not sufficiently named or known among the people of Christ. 57. That they are not temporal treasures is certainly evident, for many of the vendors do not pour out such treasures so easily, but only gather them. 58. 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. St. Lawrence 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. Without rashness we say that the keys of the Church, given by Christ's merit, are that treasure; 61. For it is clear that for the remission of penalties and of reserved cases, the power of the pope is of itself sufficient. 62. The true treasure of the Church is the Most Holy Gospel of the glory and the grace of God. 63. But this treasure is naturally most odious, for it makes the first to be last. 64. On the other hand, the treasure of indulgences is naturally most acceptable, for it makes the last to be first. 65. Therefore the treasures of the Gospel are nets with which they formerly were wont to fish for men of riches. 66. The treasures of the indulgences are nets with which they now fish for the riches of men. 67. The indulgences which the preachers cry as the "greatest graces" are known to be truly such, in so far as they promote gain. 68. Yet they are in truth the very smallest graces compared with the grace of God and the piety of the Cross. 69. Bishops and curates are bound to admit the commissaries of apostolic pardons, with all reverence. 70. 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 commission of the pope. 71. He who speaks against the truth of apostolic pardons, let him be anathema and accursed! 72. But he who guards against the lust and license of the pardon-preachers, let him be blessed! 73. The pope justly thunders against those who, by any art, contrive the injury of the traffic in pardons. 74. But much more does he intend to thunder against those who use the pretext of pardons to contrive the injury of holy love and truth. 75. To think 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 -- this is madness. 76. 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. 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. We say, on the contrary, that even the present pope, and any pope at all, has greater graces at his disposal; to wit, the Gospel, powers, gifts of healing, etc., as it is written in I. Corinthians xii. 79. 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. The bishops, curates and theologians who allow such talk to be spread among the people, will have an account to render. 81. This unbridled preaching of pardons makes it no easy matter, even for learned men, to rescue the reverence due to the pope from slander, or even from the shrewd questionings of the laity. 82. To wit: -- "Why does not the pope empty purgatory, for the sake of holy love and of the dire need of the 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; the latter is most trivial." 83. Again: -- "Why are mortuary 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. Again: -- "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. Again: -- "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. Again: -- "Why does not the pope, whose wealth is to-day greater than the riches of the richest, build just this one church of St. Peter with his own money, rather than with the money of poor believers?" 87. Again: -- "What is it that the pope remits, and what participation does he grant to those who, by perfect contrition, have a right to full remission and participation?" 88. Again: -- "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 participations?" 89. "Since the pope, by his pardons, seeks the salvation of souls rather than money, why does he suspend the indulgences and pardons granted heretofore, since these have equal efficacy?" 90. To repress these arguments and scruples of the laity by force alone, and not to resolve them by giving reasons, is to expose the Church and the pope to the ridicule of their enemies, and to make Christians unhappy. 91. If, therefore, pardons were preached according to the spirit and mind of the pope, all these doubts would be readily resolved; nay, they would not exist. 92. Away, then, with all those prophets who say to the people of Christ, "Peace, peace," and there is no peace! 93. Blessed be all those prophets who say to the people of Christ, "Cross, cross," and there is no cross! 94. Christians are to be exhorted that they be diligent in following Christ, their Head, through penalties, deaths, and hell; 95. And thus be confident of entering into heaven rather through many tribulations, than through the assurance of peace.
Both Calvin and Luther believed that good works (actions to cancel out sins) were not necessary. Luther believed this because he thought one should ask God what to do for sins… rather than just do good works. Calvin believed this because he thought people were already chosen for salvation so good works would make no difference. Both of them agreed that good works were a sign of faith and salvation, and someone truly faithful would do good works. Both of them were also against indulgences, simony, penance, and transubstantiation. Both men also denounced the Pope and said that he was not really infallible. Also, both men believed in following the words of the scriptures over what the priests said because the scriptures were the original basis of Christianity.
Martin Luther's criticism of the Catholic Church was written in a his famous pamphlet called "95 Theses". It was basically a critism against the indulgence which was put… into practice by the Catholic Church during the papacy of Pope Leo X..In which, for Luther, indulgence is being sold. That the congregation of the church should be able to understand what the priest is saying. That the priests should not get the people to pay to 'get into heaven' because he believed that you can't pay to get into heaven and the money that the people gave them they spent on themselves
Well one of them is that the bible was only in Latin and only the priest could read it. "Every true Christian, whether living or dead, has part in all the blessings of Christ …and the Church; and this is granted him by God, even without letters of pardon. You don't need an engraved invitation to be blessed by God. Indulgences should not exist- you cannot buy your way into Heaven." "The pope, whose wealth is today greater than the riches of the richest, should build just this one church of St. Peter with his own money, rather than with the money of poor believers." "The Catholic Church thinks that if all people were allowed to read the Bible they would form their own opinions and that the Bible would become more important than the Church. This is wrong. All people should be allowed to read the Bible, not just priests." "It is unfair of the Pope to stop translations of the Bible. Ordinary people cannot read Latin. They have to rely on what their priest tells them."
Another answer from our community: Martin Luther's "stand" against the Catholic Church was that the Catholic Church stood for the Gospel and morality, and Martin … Luther failed at both, so he rewrote the Gospel and made up a new "Christianity" which did not call him to be a moral person to be saved.
At the point when the Monk Martin Luther started the Protestant renewal in the fifteenth Century, the Church was degenerate. Doctrines had wormed in that were unbiblical a…nd against what Jesus taught. These included limbo, purgatory, praying to saints, the collection of incredible riches, particularly by the Pope and cloisters, the over-veneration of Mary and numerous different regulations which had minimal recorded proof. Luther and others outwardly saw these as gross apostasies. The most degenerate practice - and the one which prompted Luther starting the Reformation of the Church - was that of offering indulgences. As the Church had confidence in the unbiblical conception of limbo ministers sold declarations called Indulgences to clueless lamenting loved ones of the individuals who had kicked the bucket, and, for a tremendously large sum of coin, "guaranteed" a specific number of years less in limbo for their loved one, as the cleric would appeal to God for his or her spirit.
John Calvin disliked the Roman Catholic Church because its priest were preaching an "infused" righteousness instead of the Biblical Gospel message of God's "forensic" righteou…sness. We are delcared to be righteous because of the gift of faith in Jesus Christ and His righteousness. The Roman prelate does not teach this. The Apostolic churches of Northern Italy, e.g., were very much against Jerome's teaching. The prevailing difference was the inquisitive of army of the Vatican that all but wiped them out for their daring to stand up to him. For further explanation on this subject, George May - firstname.lastname@example.org
Martin Luther was a strict literalist. The church had been, in his opinion, straying from the actual Biblical teachings and was using it's position to gain power over the comm…on person. He set out setting up a religious reform based on very literal interpretations of the Bible. Confessing your sins to the priest, for example, was considered to be an abuse of power by Martin Luther. He felt that the church was doing so to gain access to the inner workings of the local population. He felt that the Bible was clear about confessing your sins to God. . AnswerHe started by posting his 95 Theses on the bulletin board, which may have been the Church door according to legend. After that, he started questioning everything, and he did a lot of writing, eventually leaving the Church and starting his own.
critics of Martin Luther to the Catholic Church was that, the only language was Latin people were use to pay for there internal life while our it's a gift through Jesus our …Lord
Selling of Indulgences In the 95 Theses, Martin Luther criticized the selling of indulgences.
Calvin, like Luther, disagreed with the Roman Catholic concept of justification. Basically, they disagreed about how a person was saved. Calvin and Luther believed, based on p…assages like Ephesians 1 and Romans 2-5 and 9, that salvation was entirely a gift and that no one could do any good works to earn his or her salvation. (Not that a Christian was not supposed to do good works, but that a Christian did good works because he was saved rather than in order to maintain his or her salvation.) The Catholic Church stated that while God gives grace and people could not earn salvation without Jesus, there are certain extra requirements that must be met in order to be saved. One must also do good works, perform penance for sins, and stay within the Catholic Church in order to be saved. Additionally, during Luther's time (but not anymore) the Catholic Church was selling indulgences, which allowed people to pay money to reduce their time in purgatory. In essence, people were buying salvation, which was something Luther and Calvin strongly opposed.
he believed that God's mercy transcended the need for good works; everyone is responsible for their own salvation. There is no need for an ordained priest to convey grace thro…ugh Sacraments.
Both men believed that the Catholic Church should end the sale of indulgences.