Luther, vol. 3 of 6

by Hartmann Grisar

The whole passage is only another instance of Luther’s desire to magnify the consequences of original sin without making due allowance for the remedies provided by Christianity, the sacraments in particular. It is also in keeping with his usual method of clothing his attack on Catholicism in the most bitter and repulsive language, a method which gradually became a second nature to him.

In insisting on the necessity of marriage, Luther does not stop to consider that the Church of antiquity, for all her esteem for matrimony, was ever careful to see that the duties and interests of the individual, of the State and of the Church were respected, and not endangered by hasty marriages. Luther himself was not hampered by considerations of that sort, whether in the case of priests, monks or laymen. The unmarried state revolted him to such a degree, that he declares nothing offended his “ears more than the words nun, monk and priest,” and that he looked on marriage as “a Paradise, even though the married pair lived in abject poverty.”[767] A couple, who on account of their circumstances should hesitate to marry, he reproaches with a “pitiful want of faith.” “A boy not later than the age of twenty, and a girl when she is from fifteen to eighteen years of age [ought to marry]. Then they are still healthy and sound, and they can leave it to God to see that their children are provided for.”[768]

If we are to take him at his word, then a cleric ought to marry merely to defy the Pope. “For, even though he may have the gift so as to be able to live chastely without a wife, yet he ought to marry in defiance of the Pope, who insists so much on celibacy.”[769]

The “Miracle” of Voluntary and Chaste Celibacy.

Of the celibate and continent life Luther had declared (above, p. 242-3) that practically only a miracle could render it possible.[770] If we compare his statements on virginity, we shall readily see how different elements were warring within him. On the one hand he is anxious to uphold the plain words of Scripture, which place voluntary virginity above marriage. On the other, his conception of the great and, without grace, irresistible power of concupiscence draws him in the opposite direction. Moreover, man, being devoid of free will, and incapable of choosing of his own accord the higher path, in order not to fall a prey to his lusts, must resolutely embrace the married state intended by God for the generality of men. Then, again, we must not discount the change his views underwent after his marriage with a nun.

In view of the “malady” of “the common flesh,” he says of the man who pledges himself to voluntary chastity, that “on account of this malady, marriage is necessary to him and it is not in his power to do without it; for his flesh rages, burns and tends to be fruitful as much as that of any other man, and he must have recourse to marriage as the necessary remedy. Such passion of the flesh God permits for the sake of marriage and for that of the progeny.”[771]—And yet, according to another passage in Luther’s writings, even marriage is no remedy for concupiscence: “Sensual passion (‘libido’) cannot be cured by any remedy, not even marriage, which God has provided as a medicine for weak nature. For the majority of married people are adulterers, and each says to the other in the words of the poet: ‘Neither with nor without you can I live.’”[772] “Experience teaches us, that, in the case of many, even marriage is not a sufficient remedy; otherwise there would be no adultery or fornication, whereas, alas, they are only too frequent.”[773]

It is merely a seeming contradiction to his words on the miraculous nature of virginity when Luther says on one occasion: “Many are to be met with who have this gift; I also had it, though with many evil thoughts and dreams,”[774] for possibly, owing to his reference to himself, modesty led him here to represent this rare and miraculous gift as less unusual. Here he speaks of “many,” but usually of the “few.” “We find so few who possess God’s gift of chastity.”[775] “They are rare,” he says in his sermon on conjugal life, “and among a thousand there is scarcely one to be found, for they are God’s own wonder-works; no man may venture to aspire to this unless God calls him in a special manner.”[776]

Luther acknowledges that those in whom God works this “miracle”—who, while remaining unmarried, do not succumb to the deadly assaults of concupiscence—were to be esteemed fortunate on account of the happiness of the celibate state. It would be mere one-sidedness to dwell solely upon Luther’s doctrine of the necessity and worth of marriage and not to consider the numerous passages in which he speaks in praise of voluntary and chaste celibacy.

He says in the sermon on conjugal life: “No state of life is to be regarded as more pleasing in the sight of God than the married state. The state of chastity is certainly better on earth as having less of care and trouble, not in itself, but because a man can give himself to preaching and the Word of God [1 Cor. vii. 34].... In itself it is far less exalted.”[777] In the following year, 1523, in his exposition of 1 Corinthians, chapter vii., St. Paul’s declaration leads him to extol virginity: “Whoever has grace to remain chaste, let him do so and abstain from marriage and not take upon himself such trouble unless need enforce it, as St. Paul here counsels truly; for it is a great and noble freedom to be unmarried and saves one from much disquietude, vexation and trouble.”[778] He even goes so far as to say: “It is a sweet, joyous and splendid gift, for him to whom it is given, to be chaste cheerfully and willingly,”[779] and for this reason in particular “is it a fine thing,” because it enables us the better to serve the “Christian Churches, the Evangel and the preaching of the Word”; this is the case “when you refrain from taking a wife so as to be at peace and to be of service to the Kingdom of Heaven.” The preacher, he explains, for instance, was not expected to ply a trade, for which reason also he received a stipend for preaching. “Hence, whoever wishes to serve the Churches and to enjoy greater quiet, would do well to remain without a wife, for then he would have neither wife nor child to support.”[780] “Whoever has the gift of being able to live without a wife, is an angel on earth and leads a peaceful life.”[781]