On September 17, 1773, the most famous uprising of Yemelyan Pugachev in history began

The increase in taxation of peasants led to an uprising against the system, led by Emelyan Pugachev. The main goal of the September uprising was to overthrow the current government and establish their own order.
Despite the fact that after the death of Yemelyan Pugachev in Russia, all mentions of this historical figure were prohibited, some facts about his biography and the reasons for the uprising still reached us. Now it is difficult to judge who he really was, a bandit or a wise commander.
He never led a sedentary lifestyle, constantly being in combat battles. When Pugachev, together with his soldiers, took the city, people joyfully greeted them. Moreover, not only ordinary peasants, but also merchants, landowners and clergymen. This is recorded in many literary and biographical documents.
What were the reasons for the outbreak of the uprising? It is believed that ordinary people wanted to get rid of oppression from the landlords, but the weapons that were used at that time indicate that this was a planned and prepared action in advance. Unlike the uprising of Stepan Razin or Ivan Bolotnikov, people put forward specific goals and acted in concert. The first detachments numbered no more than 80 people, but moving from one place to another, the number increased greatly.
Emelyan Pugachev called himself Peter the third and promised people a free life in abundance. They, in turn, willingly believed him. At the time of the capture of Orenburg, the Rebel Army included two and a half thousand volunteers who abandoned their homes and went to seek justice in Moscow.
Unfortunately or fortunately, the uprising against the statesmen of Russia was suppressed. After Yemelyan Pugachev's last attempt to rouse the disgruntled peasants of Petersburg, people began to suspect that he was just an impostor. His detachment personally handed Pugachev over to the authorities, who staged a public execution in Moscow.

95 Theses by Dr. Martin Luther *1

nailed to the gates of the Wittenberg Church on All Saints' Day

In true love (without any claims to his own glory) and sincerely wanting to find out the truth, the Reverend Father Martin Luther, Augustinian Wittenberg, Master of Liberal Arts and Scripture, with God's help, wishes to provide these statements about the absolution of sins in order to protect his beliefs in discussion with brother of the order of preachers Johann Tetzel, - therefore, I ask those who do not have the opportunity to attend the discussion and discuss this issue, to understand this with the help of this written. In the name of our Lord Jesus Christ. Amen.

Our Lord and Instructor Jesus Christ, saying: “Repent ...” [Matthew 4:17], commanded that repentance in reality be the whole life of believers.

This word [“repent”] cannot be understood as referring only to the sacrament of repentance — that is, to confession and forgiveness of sins, committed by a priest.

However, it refers not only to the inner repentance of the believer, on the contrary, his inner repentance is nothing if his outer life is not mortification of the flesh.

Therefore, the punishment remains on the sinner as long as he still has self-hatred (for this is his true inner repentance), in other words, up to his entry into the Kingdom of Heaven.

The Pope does not want and does not have the right to forgive any punishment, except for that which was imposed on the sinner by the pope's own authority, or by church law.

The Pope does not have the power to forgive any sin except by declaring and confirming this forgiveness in the name of the Lord; moreover, the pope should do this only in those cases when this right relates directly to him. This refers to those cases that, neglecting, the sin committed continues to remain on the sinner.

God does not forgive anyone for his sin, without forcing him at the same time to humble himself and submit to His vicar priest in everything.

Church canons in relation to repentance (canones poenitentiales) should be applied only in relation to the living and not in relation to the already departed.

Therefore, the Holy Spirit works so mercifully, guiding the Pope so that from among his

The Pope's decrees always exclude the clause about their death and about any emergency.

Those priests act ignorantly and impiously who do not free even the dying from church canonical punishments, but leave satisfaction in Purgatory.

The scars of this teaching: about the transformation of the punishment of the church [canonical] into punishment by Purgatory, were definitely sown when the bishops were sleeping [Matthew 13: 24-25].

In earlier times, ecclesiastical punishments (canonicae poenae) were imposed on sinners not after, but before the remission of their sins, as tests of their true repentance.

Those who have died already by their very death atone for all church punishments; and since the dead died to the demands of the canon, it would be just to excuse them from those demands [Rom 6: 7].

Imperfect piety, or the imperfect love of the deceased, inevitably carries with them a great fear, which he has the more, the less his love was.

This fear, or horror, by itself is quite sufficient (not to mention other things) to cause torment and suffering in Purgatory in the sinner, since this fear is the closest to the horror of the last human despair.

It seems that Hell, Purgatory and Heaven are as different from each other as despair, fear and confidence in salvation are different.

It seems that in every soul in Purgatory, fear inevitably diminishes and love grows.

It seems not proven either by Holy Scripture or by any reasonable grounds - that sinful souls dwell in Purgatory completely without any merit, incapable of growing in love.

It also seems unproven that souls in purgatory (or at least some of them) are convinced and confident of their salvation, even if we are all completely convinced of this.

Therefore, the Pope, giving "complete absolution", in reality does not mean all sins committed, but only those for which he himself was punished.

Therefore, the preachers of indulgences are mistaken, who declare that by means of papal indulgences a person is completely freed from all punishment and is saved.

1517 Martin Luther's speech

Martin Luther (1483–1546), a monk and professor of theology at the University of Wittenberg, initiated the Reformation in Germany. On October 31, 1517, at the gates of the parish church, he hung his "95 theses", in which he condemned the idea of ​​the connection between the collection of money and the remission of sins. He also swung at the dogmas of the Catholic Church. If Catholicism taught that the secular and the spiritual are opposite, then Luther argued that the grace of God comes to a person in secular life if he honestly works, fulfills his duties and is faithful to his calling. All work is pleasing to God, and a priest is not a mediator between a parishioner and God, but only an exemplary Christian who guides the flock to salvation. Luther believed that "man saves the soul not through the Church, but through faith." In 1519, in Leipzig, at a dispute with Dr. Eck, he went further - he expressed doubts about the righteousness and infallibility of the popes, refuted the dogma of the divinity of the pope's personality. The next year, Pope Leo X anathematized Luther, in response, Luther burned a bull of excommunication at the stake and called on the nobility of the German nation to fight the papacy. The Elector of Saxony Frederick the Wise and many other people took the side of Luther against the Pope. The pope's power was enormous, more than once Luther was threatened with a fire, but the political situation in Germany did not allow the pope to easily deal with Luther, just as Rome dealt with the Bohemian rebel Jan Hus a century earlier.

Luther was on the side of both humanists, who fought against the omnipotence of Rome in the spiritual sphere, and German nationalists, who strove to ensure that Germany followed its own path of national development. Soon Germany was split into two camps - Luther's supporters and Pope's supporters. Meanwhile, Luther dramatically changed his life, he translated the Bible into German, ceased to be a monk, spoke out against celibacy of the clergy, and in 1525 he himself married the former nun Catalina, who became the mother of his six children. Luther carried out a genuine church reform, condemned the wealth of the church, the unnecessary, in his opinion, luxury of temples. He called for apostolic poverty and simplicity, recognized only two sacraments: baptism and communion. Luther was a highly educated person, thanks to him the German language and music received an impetus in development.

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