M. V. Audin, whose _Life of Luther_ has been called the
"tribunal" before which the great reformer must be summoned
for his answer.

JULIUS KOESTLIN

Luther longed now to make known to theologians and ecclesiastics
generally his thoughts about indulgences, his own principles, his own
opinions and doubts, to excite public discussion on the subject, and to
awake and maintain the fray. This he did by the ninety-five Latin theses
or propositions which he posted on the doors of the Castle Church at
Wittenberg on October 31, 1517, the eve of All Saints' Day and of the
anniversary of the consecration of the church.

These theses were intended as a challenge for disputation. Such public
disputations were then very common at the universities and among
theologians, and they were meant to serve as means not only of
exercising learned thought, but of elucidating the truth. Luther headed
his theses as follows:

"_Disputation to Explain the Virtue of Indulgences._--In charity, and in
the endeavor to bring the truth to light, a disputation on the following
propositions will be held at Wittenberg, presided over by the Reverend
Father Martin Luther. Those who are unable to attend personally may
discuss the question with us by letter. In the name of our Lord Jesus
Christ. Amen."

It was in accordance with the general custom of that time that, on the
occasion of a high festival, particular acts and announcements, and
likewise disputations at a university, were arranged, and the doors of a
collegiate church were used for posting such notices.

The contents of these theses show that their author really had such a
disputation in view. He was resolved to defend with all his might
certain fundamental truths to which he firmly adhered. Some points he
considered still within the region of dispute; it was his wish and
object to make these clear to himself by arguing about them with others.

Recognizing the connection between the system of indulgences and the
view of penance entertained by the Church, he starts with considering
the nature of true Christian repentance; but he would have this
understood in the sense and spirit taught by Christ and the Scriptures.
He begins with the thesis: "Our Lord and Master Jesus Christ, when he
says repent, desires that the whole life of the believer should be one
of repentance." He means, as the subsequent theses express it, that true
inward repentance, that sorrow for sin and hatred of one'