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Article XXIII: Of the Marriage of Priests.
There has been common
complaint concerning the examples of
priests who were not
chaste. For that reason also
Pope Pius is reported to have said that there were certain causes why marriage was taken away from priests, but that there were far weightier ones why it ought to be given back; for so
Platina writes. Since, therefore, our priests were desirous to avoid these open scandals, they married wives, and taught that it was lawful for them to contract
matrimony. First, because Paul says, 1 Cor. 7, 2. 9: To avoid
fornication, let every man have his own wife. Also: It is better to marry than to burn. Secondly Christ says, Matt. 19,11: All men cannot receive this saying, where He teaches that not all men are fit to lead a single life; for God created man for
procreation, Gen. 1, 28. Nor is it in man's power, without a singular gift and work of God, to alter this creation. (For it is
manifest, and many have
confessed that no
good,
honest,
chaste life, no
Christian,
sincere,
upright conduct has resulted (from the attempt), but a horrible, fearful unrest and torment of conscience has been felt by many until the end.) Therefore, those who are not fit to lead a single life ought to contract
matrimony. For no man's law, no vow, can annul the
commandment and ordinance of God. For these reasons the priests teach that it is lawful for them to marry wives.
It is also evident that in the
ancient Church priests were married men. For Paul says, 1 Tim. 3, 2, that a bishop should be chosen who is the husband of one wife. And in Germany, four hundred years ago for the first time, the priests were violently compelled to lead a single life, who indeed offered such resistance that the
Archbishop of Mayence, when about to publish the
Pope's decree concerning this matter, was almost killed in the tumult raised by the enraged priests. And so harsh was the dealing in the matter that not only were marriages forbidden for the future, but also existing
marriages were torn asunder, contrary to all laws, divine and human, contrary even to the Canons themselves, made not only by the Popes, but by most celebrated
Synods. (Moreover, many God-fearing and intelligent people in high station are known frequently to have expressed misgivings that such enforced
celibacy and depriving men of marriage (which God Himself has
instituted and left free to men) has never produced any good results, but has brought on many great and evil vices and much
iniquity.)
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 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 wished were done also in this matter. And it is to be expected that the churches shall at some time lack
pastors if marriage is any longer 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 that, 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 XI ): 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; they should certainly 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.