In September, 1523, in his exposition on Genesis xvi., he said without the slightest hesitation: “We must take his life [Abraham’s] as an example to be followed, provided it be carried out in the like faith”; of course, it was possible to object, that this permission of having several wives had been abrogated by the Gospel; but circumcision and the sacrifice of the Paschal Lamb had also been abrogated, and yet they “are not sins, but quite optional, i.e. neither sinful nor praiseworthy.... The same must hold good of other examples of the Patriarchs, namely, if they had many wives, viz. that this also is optional.”[824]
In 1523 he advanced the following: “A man is not absolutely forbidden to have more than one wife; I could not prevent it, but certainly I should not counsel it.” He continues in this passage: “Yet I would not raise the question but only say, that, should it come before the sheriff, it would be right to answer that we do not reject the example of the Patriarchs, as though they were not right in doing what they did, as the Manicheans say.”[825]
The sermons where these words occur were published at Wittenberg in 1527 and at once scattered broadcast in several editions. We shall have to tell later how the Landgrave Philip of Hesse expressly cited on his own behalf the passage we have quoted.
Meanwhile, however, i.e. previous to the printing of his sermons on Genesis, Luther had declared, in a memorandum of January 27, 1524, addressed to Brück, the electoral Chancellor, regarding a case in point, viz. that of an Orlamünde man who wished to have two wives, that he was “unable to forbid it”; it “was not contrary to Holy Scripture”; yet, on account of the scandal and for the sake of decorum, which at times demanded the omission even of what was lawful, he was anxious not to be the first to introduce amongst Christians “such an example, which was not at all becoming”; should, however, the man, with the assistance of spiritual advisers, be able to form a “firm conscience by means of the Word,” then the “matter might well be left to take its course.”[826] This memorandum, too, also came to the knowledge of Landgrave Philip of Hesse.[827]
Subsequently Luther remained faithful to the standpoint that polygamy was not forbidden but optional; this is proved by his Latin Theses of 1528,[828] by his letter, on September 3, 1531,[829] addressed to Robert Barnes for Henry VIII. and in particular by his famous declaration of 1539 to Philip of Hesse, sanctioning his bigamy.
His defenders have taken an unfinished treatise which he commenced in the spring of 1542[830] as indicating, if not a retractation, at least a certain hesitation on his part; yet even here he shows no sign of embracing the opposite view; in principle he held fast to polygamy and merely restricts it to the domain of conscience. The explanation of the writing must be sought for in the difficulties arising out of the bigamy of Landgrave Philip. Owing to Philip’s representations Luther left the treatise unfinished, but on this occasion he expressly admitted to the Prince, that there were “four good reasons” to justify his bigamy.[831]
Needless to say, views such as these brought Luther into conflict with the whole of the past.
Augustine, like the other Fathers, had declared that polygamy was “expressly forbidden” in the New Testament as a “crime” (“crimen”).[832] Peter Lombard, Thomas Aquinas and Bonaventure speak in similar terms in the name of the scholasticism of the Middle Ages. Peter Paludanus, the so-called “Doctor egregius” († 1342), repeated in his work on the Sentences, that: “Under the Gospel-dispensation it never had been and never would be permitted.”[833]
It is, however, objected that Cardinal Cajetan, the famous theologian and a contemporary of Luther, had described polygamy as allowable in principle, and that Luther merely followed in his footsteps. But Cajetan does not deny that the prohibition pronounced by the Church stands, he merely deals in scholastic fashion with the questions whether polygamy is a contravention of the natural law, and whether it is expressly interdicted in Holy Scripture. True enough, however, he answers both questions in the negative.[834] In the first everything of course depends on the view taken with regard to the patriarchs and the Old Testament exceptions; the grounds for these exceptions (for such they undoubtedly were) have been variously stated by theologians. In the second, i.e. in the matter of Holy Scripture, Cajetan erred. His views on this subject have never been copied and, indeed, a protest was at once raised by Catharinus, who appealed to the whole body of theologians as teaching that, particularly since the preaching of the Gospel, there was no doubt as to the biblical prohibition.[835]
Thus, in spite of what some Protestants have said, it was not by keeping too close to the mediæval doctrine of matrimony, that Luther reached his theory of polygamy.