"Seeing also that, as the world is aging, man's nature is gradually growing weaker, it is well to guard that no more vices steal into Germany. Furthermore, God ordained marriage to be a help against human infirmity. The old canons themselves say that the old rigor ought now and then, in the latter times, to be relaxed because of the weakness of men; which, it is to be devoutly wished, were also done in this matter. And it is to be expected that the churches shall at length lack pastors, if marriage should any longer be forbidden.
"But while the commandment of God is in force, while the custom of the Church is well known, while impure celibacy causes many scandals, adulteries, and other crimes deserving the punishments of just magistrates, yet it is a marvelous thing that in nothing is more cruelty exercised than against the marriage of priests. God has given commandment to honor marriage. By the laws of all well-ordered commonwealths, even among the heathen, marriage is most highly honored. But now men, and also priests, are cruelly put to death, contrary to the intent of the canons, for no other cause than marriage. Paul (in 1 Tim. 4, 3) calls that a doctrine of devils which forbids marriage. This may now be readily understood when the law against marriage is maintained by such penalties.
"But as no law of man can annul the commandment of God, so neither can it be done by any vow. Accordingly Cyprian also advises that women who do not keep the chastity they have promised should marry. His words are, these (Book I, Epistle XIX): 'But if they be unwilling or unable to persevere, it is better for them to marry than to fall into the fire by their lusts; at least, they should give no offense to their brethren and sisters.' And even the canons show some leniency toward those who have taken vows before the proper age, as heretofore has generally been the case." (p. 48 f.)
Not a word of dissent arose in the august assembly while these facts and arguments were presented. The Germans had not forgotten the riotous proceedings and the cruel heartaches that were caused by the enforcement of the decrees of the Lenten Synod of 1074 under the theocratic Gregory VII, who wanted to set up a universal monarchy over the whole world and required an unmarried priesthood as his consecrated army. In his historical novel, Die Letzten ihres Geschlechts, M. Ruediger has graphically described the scenes enacted throughout Germany when Gregory's inhuman order was put into effect.
Similar statements regarding priestly celibacy are found in Art. XXVII
of the First, and in Art. XXIX of the Second Helvetic Confession of the
Reformed. The Episcopal Church has declared itself to the same effect in
Art. XXXII of the Thirty-nine Articles.
However, did not Luther and Catherine both perjure themselves by marrying? What about their religious vow, which had been given to God? Also on this matter we might cite Luther's numerous statements and expository writings, but we prefer to quote again the Augsburg Confession which grew out of Luther's testimony for the truth. In Article XXVII the Lutheran confessors state: "What is taught on our part concerning monastic vows will be better understood if it be remembered what has been the state of the monasteries, and how many things were daily done in those very monasteries, contrary to the canons. In Augustine's time they were free associations. Afterward, when discipline was corrupted, vows were everywhere added for the purpose of restoring discipline, as in a carefully planned prison. Gradually, many other observances were added besides vows. And these fetters were laid upon many before the lawful age, contrary to the canons. [Catherine von Bora had taken the veil at the age of sixteen.] Many also entered into this kind of life through ignorance, being unable to their own strength, though they were of sufficient age. Being thus ensnared, they were compelled to remain, even though some could have been freed by the provision of the canons. And this was more the case in convents of women than of monks, although more consideration should have been shown the weaker sex. This rigor displeased many good men before this time, who saw that young men and maidens were thrown into convents for a living, and what unfortunate results came of this procedure, and what scandals were created, what snares were cast upon consciences! They were grieved that the authority of the canons in so momentous a matter was utterly despised and set aside.
"To these evils was added an opinion concerning vows, which, it is well known, in former times, displeased even those monks who were more thoughtful. They taught that vows were equal to Baptism; they taught that, by this kind of life, they merited forgiveness of sins and justification before God. Yea, they added that the monastic life not only merited righteousness before God, but even greater things, because it kept not only the precepts, but also the so-called 'evangelical counsels.'
"Thus they made men believe that the profession of monasticism was far better than Baptism, and that the monastic life was mere meritorious than that of magistrates, than the life of pastors and such like, who serve their calling in accordance with God's commands, without any man-made services. None of these things can be denied; for they appear in their own books. . . .
"These things we have rehearsed without odious exaggerations, to the end that the doctrine of our teachers, on this point, might be better understood. First, concerning such as contract matrimony." Here the 27th Article rehearses in the main the argument of Article XXIII.
"In the second place, why do our adversaries exaggerate the obligation or effect of a vow, when, at the same time, they have not a word to say of the nature of the vow itself, that it ought to be in a thing possible, free, and chosen spontaneously and deliberately? But it is not known to what extent perpetual chastity is in the power of man. And how few are they who have taken the vow spontaneously and deliberately! Young men and maidens, before they are able to judge, are persuaded, and sometimes even compelled, to take the vow. Wherefore it is not fair to insist so rigorously on the obligation, since it is granted by all that it is against the nature of a vow to take it without spontaneous and deliberate action. . . .