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 opponents of papal political schemes-in short to recruit the papal armies for wars of all kinds. They were granted freely to the religious Orders, either for the benefits of the members or as rewards to the faithful who visited their churches and made contributions to their funds. They were bestowed on special churches or cathedrals, or on altars in churches, and had the effect of endowments. They were given to hospitals, and for the rebuilding, repair, and upkeep of bridges-the Elector had one attached to his bridge at Torgau and had employed Tetzel to preach its benefits. They were attached to special collections of relics to be earned by the faithful who visited the shrines. In short it is difficult to say to what they were not given and for what money-getting purpose they had not been employed. The Fuggers amassed much of their wealth from commissions received in managing these Indulgences. But perhaps it may be said that the Indulgence system reached its height in the great Jubilee Indulgences which were granted by successive Popes beginning with Boniface VIII. They were first bestowed on pilgrims who actually visited Rome and prayed at prescribed times within certain churches; then, the same Indulgence came to be bestowed on persons who were willing to give at least what a journey to Rome would have cost them; and in the end they could be had on much easier terms. Wherever Indulgences are met with they are surrounded with a sordid system of money-getting; and, as Luther said in a sermon which he preached on the subject before he had prepared his Theses, they were a very grievous instrument to be placed in the hands of avarice.

The theories of theologians had always followed the custom of the Church; Indulgences existed and had to be explained. This is the attitude of the two great Schoolmen, Bonaventura and Thomas Aquinas, who did more than any other theologians to provide a theological basis for the practice. The practice itself had altered and new explanations had been made to suit the alterations. It is needless to say that the theological explanations did not always agree, and that sometimes the terms of the proclamation of an Indulgence went beyond the theories of many of the theological defenders of the system. To take one instance. Did an Indulgence give remission for the guilt of sin or only for certain penalties attached to sinful deeds? This is a matter still keenly debated. The theory adopted by all defenders of Indulgences who have written on the subject since the Council of Trent is that guilt (cvtpa) and eternal punishment are dealt with in the Sacrament of Penance; and that Indulgences have to do with temporal punishments only, including under that phrase the penalties of Purgatory. It is also to be admitted that this modern opinion is confirmed by the most eminent medieval theologians before the Council of Trent. Those admissions, however, do not settle the question. Medieval theology did not create Indulgences; it only followed and tried to justify the practices of Popes