[13] See Theses 5, 8, 85.
[14] Non solam plenam et largiorem, imo plenissimam omnium suorum concedemus et concedimus veniam peccatorum. Mirbt, Quellen, 2d ed., No. 243.
[15] This custom of putting the Jubilee-indulgences on sale seems to date from the year 1390. Cf. Lea, Hist. of Conf. and Indulg., III, 206.
No mention is here made of the indulgences attached to adoration of the relics, etc. On the development of this form of indulgence see Lea, Hist. of Conf. and Indulg., III, 131-194, 234-195, and Gottlog, Kreuzablass und Almosenablass, pp. 195-254.
[16] See Thesis 12.
[17] See Theses 4-6, Note 2.
[18] For Luther's opinion of this distinction, see the Discourse Concerning Confession elsewhere in the present volume.
[19] "Not even the poorest part of the penance which is called 'satisfaction,' but the remission of the poorest part of penance." Letter to Staupitz, below.
[20] There is ample proof that in practice the indulgences were preached as sufficient to secure the purchaser the entire remission of sin, and the form a culpa et poena was officially employed in many cases (Cf. Brieger, Das Wesen des Abiases am Ausgang des M A. and PRE3 IX. 83 ff., and Lea, History of Confession, etc., III, 54 ff.). "It is difficult to withstand the conclution that even in theory indulgences had been declared to be efficacious for the removal of the guilt of sin in the presence of God," Lindsay, History of the Reformation, I, 226.
[21] It is the basis of this theory that Roman Catholic writers on indulgences declare them to be "extra-sacramental," i. e., outside the Sacrament of Penance. So, e.g., Kent, in The Catholic Encyclopedia, Art. Indulgence.