This argument was long and interesting. On quitting the house, we crossed the Piazza, and all three (the two canons and myself) went into the Church of St. Peter. Before leaving Rome, I appeared to myself to be under the necessity of paying a visit to this church, which every time I entered it inspired me with different sensations. I had never been so devout as to worship at what is called the tomb of St. Peter and St. Paul, because (I believe the first time I entered the place) I overheard a priest say, speaking of this tomb, "I, for my part, have no faith in the authenticity of this; and I have good reasons for doubting it: if, however, it were not credited, who would come here to visit and to pray to the holy reliques, and fulfil their vows of gifts and thanksgiving?" Ever after this, I looked upon the place where so many lamps are burning and so many people praying, with great indifference. I never either knelt or prayed there, but always turned another way. On the present occasion, my two priests knelt down to offer a short prayer to St. Peter;[67] I, without taking notice of them, occupied myself with looking up into the cupola, till they should have finished.
"What a prodigy of art!" exclaimed one of my companions. "This truly may be called a church! In the whole world there is not another like it. I should call it the temple, per antonomasia, like that of the Jews. What say you? It must have cost its weight in gold."
"I should rather call it 'Haceldama,' or the field of blood,[68] since the price of it was not so much gold as it was blood."
"Truly," rejoined the other canon, "your remark is just: the field that the high priests purchased with the money of Judas, was so called. And St. Peter's was built with that derived from the sale of indulgences, sent into Germany by Leo X."
"Since we are on this subject," said the elder of my companions, turning himself towards me, "explain to me a little about these same indulgences. Is it true, as they say, that a plenary indulgence immediately introduces one into paradise?"
"No doctrine whatever," I replied, "is so completely incomprehensible to me as that of indulgences. According to what is stated concerning them, it would appear that the infinite merits of Jesus Christ, and of the saints, and of the Virgin Mary, are, by authority of the pope, bestowed on such individuals as perform certain prescribed works; one among which is the payment of a sum of money. Much has been written on the subject, as to the origin, nature, and effect of these indulgences; and all agree that there is in the Church a treasury or bank of these merits, and that the pope has the power to draw upon it, and dispose of it as he chooses. This is what is taught: it is of very little consequence whether theologians believe it or not, so long as the people do."
"You believe, then, that the theologians have no faith in indulgences?"
"I am certain they have not. Whoever attentively examines this doctrine finds it to be new, extravagant, and anti-scriptural. The early Christians knew nothing about it: there is no vestige of it in the writings of the fathers. How, indeed, can it be supposed that the pope has the power to apply the merits of Jesus Christ to a person who pays him a sum of money, or makes a pilgrimage, or prays before a particular image; or to one who persecutes the heretics, who delivers them up to the Inquisition, and does his utmost to have them burned alive? The Scripture teaches us that the merits of the passion and death of Christ are applicable to us through faith; not through the operation of any man, but from Jesus Christ himself, who is the only Head of the invisible Church, the only High Priest; as it is written of Him, He, 'because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself.'[69] Such is the doctrine of St. Paul concerning the merits of Christ and their application. As to the merits of the Virgin Mary and other saints, I conceive the inventors of indulgences are altogether mistaken, since no human being whatsoever has any merit due to him for his good works, as it is written, 'So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants.'[70] Certainly, no one of them has any overplus to bestow, as a legacy to the Church of Rome."
"What doings are these!" exclaimed the canon, turning to his companion. "Who, after hearing even these few revelations, can believe any longer in the virtue of indulgences?"
"My dear friends," continued I, "there are many other things I could tell you, should I have the pleasure of meeting you again. It is useful to discuss these topics, in order to elucidate the truth; if you cannot do so with me, at least do so among yourselves. Do not be afraid of reading books that are called heretical. You know very well that in this country, whatever is not in accordance with their own doctrines, the priests condemn as heretical; and it frequently happens that these doctrines are nothing else but what regards the mitre and the belly, as Erasmus said."