In this way Luther comes practically to excuse, nay, even to eulogise, clerical celibacy; elsewhere we again find similar ideas put forward.
In his Latin exposition of Psalm cxxviii. he says: “There must be freedom either to remain single or to marry. Who would force the man who has no need to marry to do so? Whoever is among those who are able ‘to receive this word,’ let him remain unmarried and glory in the Lord.... They who can do without marrying do well (recte faciunt) to abstain from it and not to burden themselves with the troubles it brings.”[782] And again: “Whoever is set free by such a grace [783] For “if we contrast the married state with virginity, chastity is undoubtedly a nobler gift than marriage, but, still, marriage is as much God’s gift—so St. Paul tells us—as chastity.”[784] Compared with the chastity of marriage, “virgin chastity is more excellent (virginalis castitas excellentior est).”[785] “Celibacy is a gift of God and we commend both this and the married state in their measure and order. We do not extol marriage as though we should slight or repudiate celibacy.”[786]
Usually Luther represents virginity as not indeed superior but quite equal to the married state: “To be a virgin or a spouse is a different gift; both are equally well pleasing to God.”[787] As we might expect, we find the warmest appreciation of celibacy expressed before Luther himself began to think of marriage, whereas, subsequent to 1525, his strictures on celibacy become more frequent. In 1518, without any restriction, he has it that virginity is held to be the highest ornament and “an incomparable jewel”; in the case of religious, chastity was all the more precious because “they had of their own free will given themselves to the Lord.”[788] In the following year, comparing the married state with virginity, he says that “virginity is better,” when bestowed by the grace of God.[789]
“The breach with the past caused by his marriage,” says M. Rade, was “greater and more serious” than any change effected in later years in matrimonial relationship.[790] By his advocacy of marriage, as against celibacy and his glorification of family life, Luther brought about “a reversal of all accepted standards.”[791] Rade, not without sarcasm, remarks: “There is something humorous in the way in which Luther in his exposition of 1 Corinthians vii., which we have repeatedly had occasion to quote, after praising virginity ever passes on to the praise of the married state.”[792] It is quite true that his interpretation seems forced, when he makes St. Paul, in this passage, extol continency, not on account of its “merit and value in God’s sight,” but merely for the “tranquillity and comfort it insures in this life.”[793] To Luther it is of much greater interest, that St. Paul should be “so outspoken in his praise of the married state and should allude to it as a Divine gift.” He at once proceeds to prove from this, that “the married state is the holiest state of all, and that certain states had been falsely termed ‘religious’ and others ‘secular’; for the reverse ought to be the case, the married state being truly religious and spiritual.”[794]
Luther’s animus against celibacy became manifest everywhere. He refused to give sufficient weight to the Bible passages, to the self-sacrifice so pleasing to God involved in the unmarried state, or to its merits for time and for eternity. It is this animus which leads him into exaggeration when he speaks of the necessity of marriage for all men, and to utter words which contradict what he himself had said in praise of celibacy.
He paints in truly revolting colours the moral abominations of the Papacy, exaggerating in unmeasured terms the notorious disorders which had arisen from the infringement of clerical celibacy. His controversial writings contain disgusting and detailed descriptions of the crimes committed against morality in the party of his opponents; the repulsive tone is only rivalled by his prejudice and want of discrimination which lead him to believe every false report or stupid tale redounding to the discredit of Catholicism.
His conception of the rise of clerical celibacy is inclined to be hazy: “The celibacy of the clergy commenced in the time of Cyprian.” Elsewhere he says that it began “in the time of Bishop Ulrich, not more than five hundred years ago.”[795]
He assures us that “St. Ambrose and others did not believe that they were men.”[796] “The infamous superstition [of celibacy] gave rise to, and promoted, horrible sins such as fornication, adultery, incest ... also strange apparitions and visions.... What else could be expected of monks, idle and over-fed pigs as they were, than that they should have such fancies?”[797]—In the Pope’s Ten Commandments there was, so he said, a sixth which ran: “Thou shalt not be unchaste, but force them to be so” (by means of vows and celibacy), and a ninth: “Thou shalt not covet thy neighbour’s wife, but say, it is no sin.”[798]
“Were all those living under the Papacy kneaded together, not one would be found who had remained chaste up to his fortieth year. Yet they talk much of virginity and find fault with all the world while they themselves are up to their ears in filth.”[799]—“It pleases me to see the Saints sticking in the mud just like us. But it is true that God allows nature to remain, together with the spirit and with grace.”[800]