Thursday of Week 26
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Article XXIII.14-27, Of the Marriage of Priests (continued)
14] Thirdly, Paul says, 1 Cor. 7:2: To avoid fornication, let every man have his own wife. This now is an express command pertaining to all who are not fit for celibacy. 15] The adversaries ask that a commandment be shown them which commands priests to marry. As though priests are not men! We judge indeed that the things which we maintain concerning human nature in general pertain also to priests. 16] Does not Paul here command those who have not the gift of continence to marry? For he interprets himself a little after when he says, 7:9: It is better to marry than to burn. And Christ has clearly said, Matt. 19:11: All men cannot receive this saying, save they to whom it is given. Because now, since sin [since the fall of Adam], these two things concur, namely, natural appetite and concupiscence, which inflames the natural appetite, so that now there is more need of marriage than in nature in its integrity, Paul accordingly speaks of marriage as a remedy, and on account of these flames commands to marry. Neither can any human authority, any law, any vows remove this declaration: It is better to marry than to burn, because they do not remove the nature or concupiscence. 17] Therefore all who burn, retain the right to marry. By this commandment of Paul: To avoid fornication, let every man have his own wife, all are held bound who do not truly keep themselves continent; the decision concerning which pertains to the conscience of each one.
18] For as they here give the command to seek continence of God, and to weaken the body by labors and hunger, why do they not proclaim these magnificent commandments to themselves? But, as we have said above, the adversaries are only playing; they are doing nothing seriously. 19] If continence were possible to all, it would not require a peculiar gift. But Christ shows that it has need of a peculiar gift; therefore it does not belong to all. God wishes the rest to use the common law of nature which He has instituted. For God does not wish His ordinances, His creations to be despised. He wishes men to be chaste in this way, that they use the remedy divinely presented, just as He wishes to nourish our life in this way, 20] that we use food and drink. Gerson also testifies that there have been many good men who endeavored to subdue the body, and yet made little progress. Accordingly, Ambrose is right in saying: Virginity is only a thing that can be recommended, but not commanded; 21] it is a matter of vow rather than of precept. If any one here would raise the objection that Christ praises those which have made themselves eunuchs for the kingdom of heaven’s sake, Matt. 19:12, let him also consider this, that He is praising such as have the gift of continence; for on this account He adds: He that is able to receive it, let him receive it. 22] For an impure continence [such as there is in monasteries and cloisters] does not please Christ. We also praise true continence. But now we are disputing concerning the law, and concerning those who do not have the gift of continence. The matter ought to be left free, and snares ought not to be cast upon the weak through this law.
23] Fourthly, The pontifical law differs also from the canons of the Councils. For the ancient canons do not prohibit marriage, neither do they dissolve marriages that have been contracted, even if they remove from the administration of their office those who have contracted them in the ministry. At those times this dismissal was an act of kindness [rather than a punishment]. But the new canons, which have not been framed in the Synods, but have been made according to the private judgment of the Popes, both prohibit the contraction of marriages, and dissolve them when contracted; and this is to be done openly, contrary to the command of Christ, Matt. 19:6: What God hath joined together, let not man 24] put asunder. In the Confutation the adversaries exclaim that celibacy has been commanded by the Councils. We do not find fault with the decrees of the Councils; for under a certain condition these allow marriage; but we find fault with the laws which, since the ancient Synods, the Popes of Rome have framed contrary to the authority of the Synods. 25] The Popes despise the authority of the Synods, just as much as they wish it to appear holy to others [under peril of God’s wrath and eternal damnation]. Therefore this law concerning perpetual celibacy is peculiar to this new pontifical despotism. Nor is it without a reason. For Daniel 11:37, ascribes to the kingdom of Antichrist this mark, namely, the contempt of women.
26] Fifthly, Although the adversaries do not defend the law because of superstition, [not because of its sanctity, as from ignorance], since they see that it is not generally observed, nevertheless they diffuse superstitious opinions, while they give a pretext of religion. They proclaim that they require celibacy because it is purity. As though marriage were impurity and a sin, or as though celibacy merited justification more than does marriage! 27] And to this end they cite the ceremonies of the Mosaic Law, because, since, under the Law, the priests, at the time of ministering, were separated from their wives, the priest in the New Testament, inasmuch as he ought always to pray, ought always to practise continence. This silly comparison is presented as a proof which should compel priests to perpetual celibacy, although, indeed, in this very comparison marriage is allowed, only in the time of ministering its use is interdicted. And it is one thing to pray: another, to minister. The saints prayed even when they did not exercise the public ministry; nor did conjugal intercourse hinder them from praying.
(…to be continued)
Today’s reader: Dave Spotts
Dave Spotts serves as a missionary pastor to the University of Missouri, Columbia community, ministering to students, faculty, staff, and administration. He has formerly served as a parish pastor and also is a career educator, teaching Greek, Latin, and a variety of other subjects on the primary and secondary levels. He also teaches Greek for the American Lutheran Theological Seminary.