On October 31, 1517, Martin Luther, German theologian and professor at Wittenberg, posted his Ninety-five Theses on the door of the castle church at Wittenberg and thereby ignited the Protestant Reformation. (德國神學家，威騰堡教授馬丁路德於1517年10月31日，於威騰堡大學教堂門口張貼95條論綱，點燃了新教的改革。)
 |
| 馬丁路德張貼《九十五條論綱》(Ninety-five Theses)的教堂門口 |
Door of All Saints' Church in Wittenberg to which, by one account, Luther nailed his Ninety-Five Theses on 31 October 1517, sparking the Reformation.
 |
| 馬丁路德張貼《九十五條論綱》(Ninety-five Theses)的教堂門口 |
THE NINETY-FIVE THESES: (95條論綱)
Disputation of Dr. Martin Luther Concerning Penitence and Indulgences
(馬丁路德博士對懺悔及贖罪券的辯論)
In the desire and with the purpose of elucidating the truth, a disputation will be held on the underwritten propositions at Wittenberg, under the presidency of the Reverend Father Martin Luther, Monk of the Order of St. Augustine, Master of Arts and of Sacred Theology, and ordinary Reader of the same in that place. He therefore asks those who cannot be present and discuss the subject with us orally, to do so by letter in their absence. In the name of our Lord Jesus Christ. Amen.
(出於渴慕真道、明辨事理的願望；文學碩士、神學碩士和威騰堡大學常任講師馬丁路德神父，聖奧古斯丁修會修士。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。奉主耶穌基督的聖名，阿們。)
1.Our Lord and Master Jesus Christ, in saying "Repent ye," etc., intended that the whole life of believers should be penitence.
1.當我主耶穌基督說「你們應當悔改」(太4:17)時，衪的意願是希望信徒們畢生致力於悔改。
2.This word cannot be understood of sacramental penance, that is, of the confession and satisfaction which are performed under the ministry of priests.
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。
3.It does not, however, refer solely to inward penitence; nay such inward penitence is naught, unless it outwardly produces various mortifications of the flesh.
3. 但它也並非僅僅意味著內心懺悔，若無各種外部的禁慾苦行，亦無功效。
4.The penalty thus continues as long as the hatred of self--that is, true inward penitence--continues: namely, till our entrance into the kingdom of heaven.
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。
5.The Pope has neither the will nor the power to remit any penalties, except those which he has imposed by his own authority, or by that of the canons.
5.教宗沒有免除任何罪孽的意志和權力，他只能赦免憑自己的權柄或教會法規所施加人們的懲罰。
6.The Pope has no power to remit any guilt, except by declaring and warranting it to have been remitted by God; or at most by remitting cases reserved for himself; in which cases, if his power were despised, guilt would certainly remain.
6.教宗除宣告或證明罪孽已由上帝赦免之外，他本人不能赦免任何罪過。最多僅僅有權在為自己保留裁決的案件中為人赦罪。即便如此，如果他的權柄遭到否認，此種罪仍然無法赦免。
7.God never remits any man's guilt, without at the same time subjecting him, humbled in all things, to the authority of his representative the priest.
7.上帝為人赦罪，還要同時使他凡事謙恭、順服於祂的代表－神父(教士)。
8.The penitential canons are imposed only on the living, and no burden ought to be imposed on the dying, according to them.
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。
9.Hence the Holy Spirit acting in the Pope does well for us, in that, in his decrees, he always makes exception of the article of death and of necessity.
9.如果教宗在其赦令中總是將死亡和必要時刻視為例外。那麼，通過祂的聖靈對我們來說更是仁慈的。
10.Those priests act wrongly and unlearned, who, in the case of the dying, reserve the canonical penances for purgatory.
10.那些徇私舞弊、惡意行事的神父們，卻可將臨終之人依教會法規懲罰至煉獄中。
11.Those tares about changing of the canonical penalty into the penalty of purgatory seem surely to have been sown while the bishops were asleep.
11.將教會法規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。(太13:25)
12.Formerly the canonical penalties were imposed not after, but before absolution, as tests of true contrition.
12.從前，作為真誠懺悔的考驗，教會法規的處罰是在赦罪之前，而不是在其後。
13.The dying pay all penalties by death, and are already dead to the canon laws, and are by right relieved from them.
13.臨終之人因其死亡而擺脫了一切懲罰，對教會法規已失去感覺，故有權免除其懲罰。
14.The imperfect soundness or charity of a dying person necessarily brings with it great fear; and the less it is, the greater the fear it brings.
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。
15This fear and horror is sufficient by itself, to say nothing of other things, to constitute the pains of purgatory, since it is very near to the horror of despair.
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。
16.Hell, purgatory, and heaven appear to differ as despair, almost despair, and peace of mind differ.
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。
17.With souls in purgatory it seems that it must needs be that, as horror diminishes, so charity increases.
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。
18.Nor does it seem to be proved by any reasoning or any scriptures, that they are outside of the state of merit or of the increase of charity.
18.此時，理性或聖經似乎都未證明，煉獄中的靈魂已超脫於功罪之外，不能滋長愛心。
19.Nor does this appear to be proved, that they are sure and confident of their own blessedness, at least all of them, though we may be very sure of it.
19.同時也沒有證明，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。
20.Therefore the Pope, when he speaks of the plenary remission of all penalties, does not mean simply of all, but only of those imposed by himself.
20.所以，當教宗說赦免一切懲罰時，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。
21.Thus those preachers of indulgences are in error who say that, by the indulgences of the Pope, a man is loosed and saved from all punishment.
21.因此，推銷贖罪券的教士們鼓吹，教宗的贖罪券能使人免除一切懲罰，並且得救，便陷入了謬誤。
22.For in fact he remits to souls in purgatory no penalty which they would have had to pay in this life according to the canons.
22. 因此，教宗事實上並沒有赦免煉獄中靈魂的任何處罰，因為按照教會法規的規定，人應在生前接受這些處罰。
23.If any entire remission of all penalties can be granted to any one, it is certain that it is granted to none but the most perfect--that is, to very few.
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。
24.Hence the greater part of the people must needs be deceived by this indiscriminate and high-sounding promise of release from penalties.
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。
25.Such power as the Pope has over purgatory in general, such has every bishop in his own diocese, and every curate in his own parish, in particular.
25.教宗對煉獄一般擁有的這種權柄，同樣每個主教在自己的教區和每個神父在本教區所擁有的權柄相當。
26.The Pope acts most rightly in granting remission to souls, not by the power of the keys (which is of no avail in this case), but by the way of suffrage.
26.教宗可以完全的批准赦免煉獄中的靈魂，但並非使用他所沒擁有的天國鑰匙權，頂多是為其代禱。
27.They preach mad, who say that the soul flies out of purgatory as soon as the money thrown into the chest rattles.
27.他們鼓吹的僅僅是人的主張，說什麼當錢櫃中的銀幣叮噹作響，煉獄中的靈魂即會應聲飛入天堂。
28.It is certain that, when the money rattles in the chest, avarice and gain may be increased, but the suffrage of the Church depends on the will of God alone.
28.顯然，當錢幣在錢櫃中叮噹作響，增加的只是貪婪和私慾之心。至於教會代禱的功效，全賴上帝的旨意。
29.Who knows whether all the souls in purgatory desire to be redeemed from it, according to the story told of Saints Severinus and Paschal?
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。(註：聖賽維林和聖帕斯夏是古代二位教宗，相傳他們願意到煉獄傳道，幫助煉獄中痛苦的靈魂。)
30.No man is sure of the reality of his own contrition, much less of the attainment of plenary remission.
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完全赦免。
31.Rare as is a true penitent, so rare is one who truly buys indulgences--that is to say, most rare.
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。
32.Those who believe that, through letters of pardon, they are made sure of their own salvation, will be eternally damned along with their teachers.
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。
33.We must especially beware of those who say that these pardons from the Pope are that inestimable gift of God by which man is reconciled to God.
33.那些鼓吹教皇的赦宥即是上帝的最高恩典，人們可藉此與上帝復和之人，對此種人應該加以警覺。
34.For the grace conveyed by these pardons has respect only to the penalties of sacramental satisfaction, which are of human appointment.
34.因為贖罪券的功效，如同禮儀、苦行、贖罪懲罰，都是人為所訂的。
35.They preach no Christian doctrine, who teach that contrition is not necessary for those who buy souls out of purgatory or buy confessional licences.
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。
36.Every Christian who feels true compunction has of right plenary remission of pain and guilt, even without letters of pardon.
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 。
37.Every true Christian, whether living or dead, has a share in all the benefits of Christ and of the Church given him by God, 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，也能分享上帝和教會的賜福和恩典。
38.The remission, however, imparted by the Pope is by no means to be despised, since it is, as I have said, a declaration of the Divine remission.
38.然而，教宗的赦免和賜福也不容輕視，因為正如我(在第6條)說過的，它們也是神聖赦免的宣言。
39.It is a most difficult thing, even for the most learned theologians, to exalt at the same time in the eyes of the people the ample effect of pardons and the necessity of true contrition.
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。
40.True contrition seeks and loves punishment; while the ampleness of pardons relaxes it, and causes men to hate it, or at least gives occasion for them to do so.
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。
41.Apostolical pardons ought to be proclaimed with caution, lest the people should falsely suppose that they are placed before other good works of charity.
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好的善功(功德)。
42.Christians should be taught that it is not the mind of the Pope that the buying of pardons is to be in any way compared to works of mercy.
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。
43.Christians should be taught that he who gives to a poor man, or lends to a needy man, does better than if he bought pardons.
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。
44.Because, by a work of charity, charity increases and the man becomes better; while, by means of pardons, he does not become better, but only freer from punishment.
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。
45.Christians should be taught that he who sees any one in need, and passing him by, gives money for pardons, is not purchasing for himself the indulgences of the Pope, but the anger of God.
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，而是上帝的懲罰。
46.Christians should be taught that, unless they have superfluous wealth, they are bound to keep what is necessary for the use of their own households, and by no means to lavish it on pardons.
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。
47.Christians should be taught that, while they are free to buy pardons, they are not commanded to do so.
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。
48.Christians should be taught that the Pope, in granting pardons, has both more need and more desire that devout prayer should be made for him, than that money should be readily paid.
48.必須訓示基督徒，教宗赦免信徒，更需要和期望的是他們的虔誠祈禱，而不是其錢財。
49.Christians should be taught that the Pope's pardons are useful, if they do not put their trust in them; but most hurtful, if through them they lose the fear of God.
49. 必須訓示基督徒，教宗的贖罪券，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上帝的畏懼，那麼贖罪便成了最有害的東西。
50.Christians should be taught that, if the Pope were acquainted with the exactions of the preachers of pardons, he would prefer that the Basilica of St. Peter should be burnt to ashes, than that it should be built up with the skin, flesh and bones of his sheep.
50. 必須訓示基督徒，假若教宗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，也不願用其羊群的皮、肉、骨來建造它。
51.Christians should be taught that, as it would be the duty, so it would be the wish of the Pope, even to sell, if necessary, the Basilica of St. Peter, and to give of his own money to very many of those from whom the preachers of pardons extract money.
51. 必須訓示基督徒，教宗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。
52.Vain is the hope of salvation through letters of pardon, even if a commissary--nay, the Pope himself--were to pledge his own soul for them.
52.相信贖罪券的拯救功能是徒勞無益的，即使其兜售者，甚至教宗本人以其靈魂作為擔保，也沒有用。
53.They are enemies of Christ and of the Pope who, in order that pardons may be preached, condemn the word of God to utter silence in other churches.
53.為鼓吹贖罪券而禁止其他教堂宣揚上帝話語的人，便是基督和教宗的仇敵。
54.Wrong is done to the word of God when, in the same sermon, an equal or longer time is spent on pardons than on it.
54.在佈道中鼓吹贖罪券的時間同宣揚聖道的時間一樣多或更多，便是對上帝話語的褻瀆。
55.The mind of the Pope necessarily is, that if pardons, which are a very small matter, are celebrated with single bells, single processions, and single ceremonies, the Gospel, which is a very great matter, should be preached with a hundred bells, a hundred processions, and a hundred ceremonies.
55. 教宗必然有這樣的看法：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。
56.The treasures of the Church, whence the Pope grants indulgences, are neither sufficiently named nor known among the people of Christ.
56. 教宗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。
57.It is clear that they are at least not temporal treasures, for these are not so readily lavished, but only accumulated, by many of the preachers.
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。
58.Nor are they the merits of Christ and of the saints, for these, independently of the Pope, are always working grace to the inner man, and the cross, death, and hell to the outer man.
58.贖罪券也不是基督和聖徒們的功德，因為即使沒有教宗，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。
59.St. Lawrence said that the treasures of the Church are the poor of the Church, but he spoke according to the use of the word in his time.
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。
60.We are not speaking rashly when we say that the keys of the Church, bestowed through the merits of Christ, are that treasure.
60. 細加考慮我們便會說，那種寶藏便是基督恩典所賜與教會的鑰匙。
61.For it is clear that the power of the Pope is alone sufficient for the remission of penalties and of reserved cases.
61. 因為顯而易見，教宗的權力足夠自行赦免為他保留的懲罰和案件。
62.The true treasure of the Church is the Holy Gospel of the glory and grace of God.
62.教會的真正寶藏應是充滿上帝榮耀和恩典的至聖福音。
63.This treasure, however, is deservedly most hateful, because it makes the first to be last.
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。(太20:16)
64.While the treasure of indulgences is deservedly most acceptable, because it makes the last to be first.
64.另一方面，贖罪券的寶藏自然最令人喜歡，因為它使那在後的將要在前。
65.Hence the treasures of the gospel are nets, wherewith of old they fished for the men of riches.
65.所以，福音的寶藏如同羅網，從前有人用其網羅富人。
66.The treasures of indulgences are nets, wherewith they now fish for the riches of men.
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。
67.Those indulgences, which the preachers loudly proclaim to be the greatest graces, are seen to be truly such as regards the promotion of gain.
67.煽動者竭力鼓吹為最大恩典的贖罪券，實際上只是使某些人借此撈到了好處。
68.Yet they are in reality in no degree to be compared to the grace of God and the piety of the cross.
68.然而，和上帝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。
69.Bishops and curates are bound to receive the commissaries of apostolic pardons with all reverence.
69.主教和神父們一定要畢恭畢敬地接納教宗的赦罪特使。
70.But they are still more bound to see to it with all their eyes, and take heed with all their ears, that these men do not preach their own dreams in place of the Pope's commission.
70.但他們更要使自己的眼睛和耳朵十分警覺，以防這些人藉機販賣自己的私貨而忽視教宗的囑託。
71.He who speaks against the truth of apostolic pardons, let him be anathema and accursed.
71. 那些攻擊赦罪特使真相的人，受到了詛咒和譴責。
72.But he, on the other hand, who exerts himself against the wantonness and licence of speech of the preachers of pardons, let him be blessed.
72.相反地，那些反對贖罪券兜售者的貪婪和放肆的人，應得到祝福。
73.As the Pope justly thunders against those who use any kind of contrivance to the injury of the traffic in pardons.
73.為此教宗有理由對那些千方百計阻撓贖罪券發售的人，大發雷霆。
74.Much more is it his intention to thunder against those who, under the pretext of pardons, use contrivances to the injury of holy charity and of truth.
74. 他對那些用贖罪券作為託辭來損害聖愛及真道的人，更應該口誅筆伐。
75.To think that Papal pardons have such power that they could absolve a man even if--by an impossibility--he had violated the Mother of God, is madness.
75.如果認為教宗的贖罪券有如此大的功效；甚至連做了不可想像的、污辱聖母的也能赦免，這一定是瘋話。
76.We affirm, on the contrary, that Papal pardons cannot take away even the least of venal sins, as regards its guilt.
76.相反，我們認為，涉及到罪孽的時候，即使是最微不足道的，教宗的贖罪券也難以免除。
77.The saying that, even if St. Peter were now Pope, he could grant no greater graces, is blasphemy against St. Peter and the Pope.
77.如果說，即使聖彼得今天當了教宗，他也不可能賜予更大的恩典。這不僅褻瀆了聖彼得，也褻瀆了教宗。
78.We affirm, on the contrary: that both he and any other Pope have greater graces to grant--namely, the Gospel, powers, gifts of healing, etc. (I Cor. xii. 9.)
78.相反，我們主張，不管現任教宗，還是其他教宗，都擁有供個人支配的更大的恩典，那就是福音、權柄、醫治恩賜等。(林前12:28)
79.To say that the cross set up among the insignia of the Papal arms is of equal power with the cross of Christ, is blasphemy.
79.有人說，教宗徽章上的十字架，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。
80.Those bishops, curates, and theologians who allow such discourses to have currency among the people, will have to render an account.
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。
81.This licence in the preaching of pardons makes it no easy thing, even for learned men, to protect the reverence due to the Pope against the calumnies, or, at all events, the keen questionings of the laity.
81.對贖罪券的肆意鼓吹，使有學問的人也難以在信徒的攻擊和敏感的質問下，去維護教宗的威望。
82.As for instance:--Why does not the Pope empty purgatory for the sake of most holy charity and of the supreme necessity of souls--this being the most just of all reasons--if he redeems an infinite number of souls for the sake of that most fatal thing, money, to be spent on building a basilica--this being a very slight reason?
82.譬如有人問：「既然教宗為了修建聖彼得教堂而募集天價之金額，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。」
83.Again: why do funeral masses and anniversary masses for the deceased continue, and why does not the Pope return, or permit the withdrawal of the funds bequeathed for this purpose, since it is a wrong to pray for those who are already redeemed?
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週年彌撒祭呢？為何不允許將為此目的所交納的款項退回或停止繳納呢？」
84.Again: what is this new kindness of God and the Pope, in that, for money's sake, they permit an impious man and an enemy of God to redeem a pious soul which loves God, and yet do not redeem that same pious and beloved soul, out of free charity, on account of its own need?
84.又如：「為了金錢的緣故，允許不虔誠者和敵對者去買贖煉獄中愛上帝之人的虔誠靈魂；反而不願為那愛上帝的虔誠靈魂，因其愛上帝而將其赦免。這是上帝和教宗何種的新恩典？」
85.Again: why is it that the penitential canons, long since abrogated and dead in themselves in very fact and not only by usage, are yet still redeemed with money, through the granting of indulgences, as if they were full of life?
85.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？」
86.Again: why does not the Pope, whose riches are at this day more ample than those of the wealthiest of the wealthy, build the one Basilica of St. Peter with his own money, rather than with that of poor believers?
86.又如：「教宗是當今的富中之富，他的錢一日多過一日，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？」
87.Again: what does the Pope remit or impart to those who, through perfect contrition, have a right to plenary remission and participation?
87.又如：「那些通過真誠悔改已經獲得完全赦免和蒙福的人，還能從教宗那裡得到什麼樣的赦免和恩典呢？」
88.Again: what greater good would the Church receive if the Pope, instead of once, as he does now, were to bestow these remissions and participations a hundred times a day on any one of the faithful ?
88.又如：「假若教宗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？」
89.Since it is the salvation of souls, rather than money, that the Pope seeks by his pardons, why does he suspend the letters and pardons granted long ago, since they are equally efficacious?
89.「既然說教宗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？」
90.To repress these scruples and arguments of the laity by force alone, and not to solve them by giving reasons, is to expose the Church and the Pope to the ridicule of their enemies, and to make Christian men unhappy.
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宗成為敵人的笑柄，而使廣大基督徒感到痛心。
91.If, then, pardons were preached according to the spirit and mind of the Pope, all these questions would be resolved with ease--nay, would not exist.
91.如果按照教宗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。
92.Away, then, with all those prophets who say to the people of Christ, "Peace, peace," and there is no peace!
92. 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。
93.Blessed be all those prophets who say to the people of Christ, "The cross, the cross," and there is no cross!
93. 那些向基督信徒祝聖宣告「十字架、十字架」的先知，而實際上沒有十字架。
94.Christians should be exhorted to strive to follow Christ their Head through pains, deaths, and hells.
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。
95.And thus trust to enter heaven through many tribulations, rather than in the security of peace.
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。
Bibliography
K. Aland, ed., Martin Luther's 95 Theses.
H. Grimm, ed., Luther's Works, XXXI.
