This article about the ongoing current debate about clerical celibacy in the Roman Catholic Church made me think of the same debate embedded in our Book of Concord - namely Article 23 of the Augsburg Confession, its response by Rome in the Roman Confutation, and our counter-response in Apology 23.

Article 23 - Vom Ehestand der Priester - De Coniugio Sacerdotum (On the Marriage of Priests) is the second article of the second part of the Augsburg Confession. The first 21 articles are “articles of faith;” the final seven are “articles in which are reviewed the abuses which have been corrected.”

The article opens by identifying the elephant in the parlor from five centuries ago - which is still in the same room in Rome today:

There has been common complaint concerning the examples of priests who were not chaste….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 (AC 23:1,3).

Article 23 is presented in a reasonable, irenic tone, without much emotional punch, over the course of 26 very brief paragraphs:

Augsburg Confession

Article XXIII. Of the Marriage of Priests

1 There has been common complaint concerning the examples of priests who were not chaste.

2 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.

3 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

4 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

5 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.

6 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,

7 those who are not fit to lead a single life ought to

8 contract matrimony. For no man’s law, no vow, can annul the commandment and ordinance of God. For these reasons

9 the priests teach that it is lawful for them to marry wives.

10 It is also evident that in the ancient Church priests were married men.

11 For Paul says, 1 Tim. 3:2, that a bishop should be chosen who is the husband of one wife.

12 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.

13 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.]

14 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.

15 Furthermore, God ordained marriage to be a help against human infirmity.

16 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.

17 And it is to be expected that the churches shall at some time lack pastors if marriage is any longer forbidden.

18 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

19 the marriage of priests. God has given commandment to honor marriage. By the laws of all

20 well-ordered commonwealths, even among the heathen, marriage is most highly honored.

21 But now men, and that, priests, are cruelly put to death, contrary to the intent of the Canons, for no other cause than

22 marriage. Paul, in 1 Tim. 4:3, calls that a doctrine of devils which forbids marriage.

23 This may now be readily understood when the law against marriage is maintained by such penalties.

24 But as no law of man can annul the commandment of God, so neither can it be done by any vow.

25 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.

26 And even the Canons show some leniency toward those who have taken vows before the proper age, as heretofore has generally been the case.

The Roman reply is odd and filled with factual errors:

Roman Confutation

Article XXIII: Of the Marriage of Priests

1 Their enumeration among abuses, in the second place, of the celibacy of the clergy, and the manner in which their priests marry and persuade others to marry, are verily matters worthy of astonishment, since they call sacerdotal celibacy an abuse, when that which is directly contrary, the violation of celibacy and the illicit transition to marriage, deserves to be called the worst abuse in priests. For that priests ought never to marry Aurelius testifys in the second Council of Carthage, where he says: “Because the apostles taught thus by example, and antiquity itself has preserved it, let us also maintain it.” And a little before a canon to this effect is read: “Resolved, That the bishops, presbyters and deacons, or those who administer the sacraments, abstain, as guardians of chastity, from wives.” From these words it is clear that this tradition has been received from the apostles, and not recently devised by the Church. Augustine, following Aurelius in the last question concerning the Old and New Testaments, writes upon these words, and asks: “If perhaps it be said, if it is lawful and good to marry, why are not priests permitted to have wives?” Pope Caliztus, a holy man and a martyr, decided thirteen hundred years ago that priests should not marry. The like is read also in the holy Councils of Caesarea, Neocaesarea, Africa, Agde, Gironne, Meaux, and Orleans. Thus the custom has been observed from the time of the Gospel and the apostles that one who has been put into the office of priests has never been permitted, according to law, to marry.

2 It is indeed true that on account of lack of ministers of God in the primitive Church married men were admitted to the priesthood, as is clear from the Apostolic Canons and the reply of Paphnutius in the Council of Nice; nevertheless, those who wished to contract marriage were compelled to do so before receiving the subdiaconate, as we read in the canon Si quis corum Dist. 32. This custom of the primitive Church the Greek Church has preserved and retained to this day. But when, by the grace of God, the Church has increased so that there was no lack of ministers in the Church, Pope Siricius, eleven hundred and forty years ago, undoubtedly not without the Holy Ghost, enjoined absolute continence upon the priests, Canon Plurimus, Dist. 82 – an injunction which Popes Innocent I., Leo the Great and Gregory the Great approved and ratified, and which the Latin Church has everywhere observed to this day. From these facts it is regarded sufficiently clear that the celibacy of the clergy is not an abuse, and that it was approved by fathers so holy at such a remote time, and was received by the entire Latin Church. Besides, the priests of the old law, as in the case of Zacharias, were separated from their wives at times when they discharged their office and ministered in the temple. But since the priest of the new law ought always to be engaged in the ministry, it follows that he ought always to be continent. Furthermore, married persons should not defraud one the other of conjugal duties except for a time that they may give themselves to prayer. 1 Cor. 7:5. But since a priest ought always to pray, he ought always to be continent. Besides, St. Paul says: “But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, that he may please the Lord. But he that is married careth for the things that are of the world, how he may please his wife,” 1 Cor. 7:32, 33.

3 Therefore let the priest who should please God continually flee from anxiety for a wife, and not look back with Lot’s wife, Gen. 19:26. Moreover, sacerdotal continence was foreshadowed also in the Old Testament, for Moses commanded those who were to receive the law not to approach their wives until the third day, Ex 19:15. Much less, therefore, should the priests, who are about to receive Christ as our Legislator, Lord and Savior, approach wives. Priests were commanded likewise to wear linen thigh-bandages, to cover the shame of the flesh (Ex. 28:42); which, says Beda, was a symbol of future continence among priests. Also, when Ahimelech was about to give the blessed bread to the servants of David he asked first if they had kept themselves from women and David replied that they had for three days. 1 Kings 21 (1 Sam. 21:4, 5). Therefore, they who take the living Bread which came down from heaven, John 6:32ff., should always be pure with respect to them. They who ate the Passover had their loins girded, Ex. 12:11. Wherefore the priests, who frequently eat Christ our Passover, ought to gird their loins by continence and cleanliness, as the Lord commands them: “Be ye clean,” he says, “that bear the vessels of the Lord,” Isa. 52:11. “Ye shall be holy, for I am holy,” Lev. 19:2. Therefore let priests serve God “in holiness and righteousness all their days.” Luke 1:75. Hence the holy martyr Cyprian testifies that it was revealed to him by the Lord, and he was most solemnly enjoined, to earnestly admonish the clergy not to occupy a domicile in common with women. Hence, since sacerdotal continence has been commanded by the pontiffs and revealed by God and promised to God, by the priest in a special vow, it must not be rejected. For this is required by the excellency of the sacrifice they offer, the frequency of prayer, and liberty and purity of spirit, that they care how to please God, according to the teaching of St. Paul. And because this is manifestly the ancient heresy of Jovinian, which the Roman Church condemned and Jerome refuted in his writings, and St. Augustine said that this heresy was immediately extinguished and did not attain to the corruption and abuse of priests, the princes ought not to tolerate it to the perpetual shame and disgrace of the Roman Empire, but should rather conform themselves to the Church universal, and not be influenced by those things which are suggested to them. For as to what Paul says, 1 Cor. 7:2: “To avoid fornication, let every man have his own wife,” Jerome replies that St. Paul is speaking of one who has not made a vow, as Athanasius and Vulgarius understand the declaration of St. Paul: “If a virgin marry, she hath not sinned.” (1 Cor. 7:28), that here a virgin is meant who has not been consecrated to God. So in reference to : “It is better to marry than to burn” (1 Cor. 7:9), the pointed reply of Jerome against Jovinian is extant. For the same St. Paul says (1 Cor. 7:1): “It is good for a man not to touch a woman.” For a priest has the intermediate position of neither marrying nor burning, but of restraining himself by the grace of God, which he obtains of God by devout prayer and chastising of the flesh, by fasting and vigils. Furthermore, when they say that Christ taught that all men are not fit for celibacy, it is indeed true, and on this account not all are fit for the priesthood; but let the priest pray, and he will be able to receive Christ’s word concerning continence, as St. Paul says: “I can do all things through Christ which strengtheneth me,” Phil. 4:13. For continence is a gift of God, Wisd. 8:21. Besides, when they allege that this is God’s ordinance and command, Gen. 1:28, Jerome replied concerning these words a thousand years ago: “It was necessary first to plant the forest, and that it grow, in order that that might be which could afterwards be cut down.” Then the command was given concerning the procreation of offspring, that the earth should be replenished, but since it has been replenished so that there is a pressure of nations, the commandment does not pertain in like manner upon those able to be continent.

4 In vain, too, do they boast of God’s express order. Let them show, if they can, where God has enjoined priests to marry. Besides, we find in the divine law that vows once offered should be paid, Ps. 49 and 75; Eccles. 5, Ps. 50:14, 76:11; Eccles. 5:4. Why, therefore, do they not observe this express divine law? They also pervert St. Paul, as though he teaches that one who is to be chosen bishop should be married when he says: “Let a bishop be the husband of one wife;” which is not to be understood as though he ought to be married, for then Martin, Nicolaus, Titus, John the Evangelist, yea Christ, would not have been bishops. Hence Jerome explains the words of St. Paul, “that a bishop be the husband of one wife,” as meaning that he be not a bigamist. The truth of this exposition is clear, not only from the authority of Jerome, which ought to be great with every Catholic, but also from St. Paul, who writes concerning the selection of widows: “Let not a widow be taken into the number under three score years, having been the wife of one man,” 1 Tim. 5:9. Lastly, the citation of what was done among the Germans is the statement of a fact, but not of a law, for while there was a contention between the Emperor Henry IV, and the Roman Pontiff, and also between his son and the nobles of the Empire, both divine and human laws were equally confused, so that at the time the laity rashly attempted to administer sacred things, to use filth instead of holy oil, to baptize, and to do much else foreign to the Christian religion. The clergy likewise went beyond their sphere – a precedent which cannot be cited as law. Neither was it regarded unjust to dissolve sacrileges marriages which had been contracted to no effect in opposition to vows and the sanction of fathers and councils; as even today the marriages of priests with their so-called wives are not valid.

5 In vain, therefore, do they complain that the world is growing old, and that as a remedy for infirmity rigor should be relaxed, for those who are consecrated to God have other remedies of infirmities; as, for instance, let them avoid the society of women, shun idleness, macerate the flesh by fasting and vigils, keep the outward senses, especially sight and hearing, from things forbidden, turn away their eyes from beholding vanity, and finally dash their little ones – i.e. their carnal thoughts – upon a rock (and Christ is the Rock), suppress their passions, and frequently and devoutly resort to God in prayer. These are undoubtedly the most effectual remedies for incontinence in ecclesiastics and servants of God. St. Paul said aright that the doctrine of those who forbid marriage is a doctrine of demons. Such was the doctrine of Tatian and Marcoin, whom Augustine and Jerome have mentioned. But the Church does not thus forbid marriage, as she even enumerates marriage among the seven sacraments; with which, however, it is consistent that on account of their superior ministry she should enjoin upon ecclesiastics superior purity. For it is false that there is an express charge concerning contracting marriage, for then John the Evangelist, St. James, Laurentius, Titus, Martin, Catharine, Barbara, etc., would have sinned. Nor is Cyprian influenced by these considerations to speak of a virgin who had made a solemn vow, but of one who had determined to live continently, as the beginning of Letter XI., Book I sufficiently shows. For the judgement of St. Augustine is very explicit: “It is damnable for Virgins who make a vow not only to marry, but even to wish to marry.” Hence the abuse of marriage and the breaking of vows in the clergy are not to be tolerated.

And this explains the gloves coming off in the Reformers’ response to the Confutation:

Apology of the Augsburg Confession

Art. XXIII (XI): Of the Marriage of Priests

1 Despite the great infamy of their defiled celibacy, the adversaries have the presumption not only to defend the pontifical law by the wicked and false pretext of the divine name, but even to exhort the Emperor and princes, to the disgrace and infamy of the Roman Empire, not to tolerate the marriage of priests. For thus they speak. [Although the great, unheard-of lewdness, fornication, and adultery among priests, monks, etc., at the great abbeys, in other churches and cloisters, has become so notorious throughout the world that people sing and talk about it, still the adversaries who have presented the Confutation are so blind and without shame that they defend the law of the Pope by which marriage is prohibited, and that, with the specious claim that they are defending a spiritual state. Moreover, although it would be proper for them to be heartily ashamed of the exceedingly shameful, lewd, abandoned, loose life of the wretches in their abbeys and cloisters, although on this account alone they should not have the courage to show their face in broad daylight, although their evil, restless heart and conscience ought to cause them to tremble, to stand aghast, and to be afraid to lift their eyes to our excellent Emperor, who loves uprightness, still they have the courage of the hangman, they act like the very devil and like all reckless, wanton people, proceeding in blind defiance and forgetful of all honor and decency. And these pure, chaste gentlemen dare to admonish His Imperial Majesty, the Electors and Princes not to tolerate the marriage of priests ad infamiam et ignominiam imperii, that is, to ward off shame and disgrace from the Roman Empire. For these are their words, as if their shameful life were a great honor and glory to the Church.]

2 What greater impudence has ever been read of in any history than this of the adversaries? [Such shameless advocates before a Roman Emperor will not easily be found. If all the world did not know them, if many godly, upright people among them, their own canonical brethren, had not complained long ago of their shameful, lewd, indecent conduct, if their vile, abominable, ungodly, lewd, heathenish, Epicurean life, and the dregs of all filthiness at Rome were not quite manifest, one might think that their great purity and their inviolate virgin chastity were the reason why they could not bear to hear the word woman or marriage pronounced, and why they baptize holy matrimony, which the Pope himself calls a sacrament, infamiam imperii.] For the arguments which they use we shall afterwards review. Now let the wise reader consider this, namely, what shame these good-for-nothing men have who say that marriages [which the Holy Scriptures praise most highly and command] produce infamy and disgrace to the government, as though, indeed, this public infamy of flagitious and unnatural lusts which glow among these very holy fathers, who feign that they are Curii and live like bacchanals, were a great ornament to the Church! And most things which these men do with the greatest license cannot even be named without a breach of modesty.

3 And these their lusts they ask you to defend with your chaste right hand, Emperor Charles (whom even certain ancient predictions name as the king of modest face; for the saying appears concerning you: “One modest in face shall reign everywhere”). For they ask that, contrary to divine law, contrary to the law of nations, contrary to the canons of Councils, you sunder marriages, in order to impose merely for the sake of marriage atrocious punishments upon innocent men, to put to death priests, whom even barbarians reverently spare, to drive into exile banished women and fatherless children. Such laws they bring to you, most excellent and most chaste Emperor, to which no barbarity, however monstrous and

4 cruel, could lend its ear. But because the stain of no disgrace or cruelty falls upon your character, we hope that you will deal with us mildly in this matter, especially when you have learned that we have the weightiest reasons for our belief, derived from the Word of God, to which the adversaries oppose the most trifling and vain opinions.

5 And nevertheless they do not seriously defend celibacy. For they are not ignorant how few there are who practise chastity, but [they stick to that comforting saying which is found in their treatise, Si non caste, tamen caute (If not chastely, at least cautiously), and] they devise a sham of religion for their dominion, which they think that celibacy profits, in order that we may understand Peter to have been right in admonishing, 2 Pet. 2:1, that there will be false teachers who will deceive men with feigned words. For the adversaries say, write, or do nothing truly [their words are merely an argument ad hominem], frankly, and candidly in this entire case, but they actually contend only concerning the dominion which they falsely think to be imperiled, and which they endeavor to fortify with a wicked pretense of godliness [they support their case with nothing but impious, hypocritical lies; accordingly, it will endure about as well as butter exposed to the sun].

6 We cannot approve this law concerning celibacy which the adversaries defend, because it conflicts with divine and natural law, and is at variance with the very canons of the Councils. And that it is superstitious and dangerous is evident. For it produces infinite scandals, sins, and corruption of public morals [as is seen in the real towns of priests, or, as they are called, their residences]. Our other controversies need some discussion by the doctors; in this the subject is so manifest to both parties that it requires no discussion. It only requires as judge a man that is honest and fears God. And although the manifest truth is defended by us, yet the adversaries have devised certain reproaches for satirizing our arguments.

7 First, Gen. 1:28 teaches that men were created to be fruitful, and that one sex in a proper way should desire the other. For we are speaking not of concupiscence, which is sin, but of that appetite which was to have been in nature in its integrity [which would have existed in nature even if it had remained uncorrupted], which they call physical love. And this love of one sex for the other is truly a divine ordinance. But since this ordinance of God cannot be removed without an extraordinary work of God, it follows that the right to contract marriage cannot be removed by statutes or vows.

8 The adversaries cavil at these arguments; they say that in the beginning the commandment was given to replenish the earth, but that now since the earth has been replenished, marriage is not commanded. See how wisely they judge! The nature of men is so formed by the word of God that it is fruitful not only in the beginning of the creation, but as long as this nature of our bodies will exist; just as the earth becomes fruitful by the word Gen. 1:11: Let the earth bring forth grass, yielding seed. Because of this ordinance the earth not only commenced in the beginning to bring forth plants, but the fields are clothed every year as long as this natural order will exist. Therefore, just as by human laws the nature of the earth cannot be changed, so, without a special work of God, the nature of a human being can be changed neither by vows nor by human law [that a woman should not desire a man, nor a man a woman].

9 Secondly, And because this creation or divine ordinance in man is a natural right, jurists have accordingly said wisely and correctly that the union of male and female belongs to natural right. But since natural right is immutable, the right to contract marriage must always remain. For where nature does not change, that ordinance also with which God has endowed nature does not change, and cannot be removed by human laws.

10 Therefore it is ridiculous for the adversaries to prate that marriage was commanded in the beginning, but is not now. This is the same as if they would say: Formerly, when men were born, they brought with them sex; now they do not. Formerly, when they were born, they brought with them natural right; now they do not. No craftsman (Faber) could produce anything more crafty than these absurdities, which were devised to elude a right of nature.

11 Therefore let this remain in the case which both Scripture teaches and the jurist says wisely, namely, that the union of male and female belongs to natural right.

12 Moreover, a natural right is truly a divine right, because it is an ordinance divinely impressed upon nature. But inasmuch as this right cannot be changed without an extraordinary work of God, it is necessary that the right to contract marriage remains, because the natural desire of sex for sex is an ordinance of God in nature, and for this reason is a right; otherwise, why would both sexes have been created?

13 And we are speaking, as it has been said above, not of concupiscence, which is sin, but of that desire which they call physical love [which would have existed between man and woman even though their nature had remained pure], which concupiscence has not removed from nature, but inflames, so that now it has greater need of a remedy, and marriage is necessary not only for the sake of procreation, but also as a remedy [to guard against sins]. These things are clear, and so well established that they can in no way be overthrown.

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.

28 But ye shall reply in order to these figments. In the first place, it is necessary for the adversaries to acknowledge this, namely, that in believers marriage is pure because it has been sanctified by the Word of God, i.e., it is a matter that is permitted and approved by the Word of God, as Scripture abundantly testifies.

29 For Christ calls marriage a divine union, when He says, Matt. 19:6: What

30 God hath joined together [let not man put asunder. Here Christ says that married people are joined together by God. Accordingly, it is a pure, holy, noble, praiseworthy work of God]. And Paul says of marriage, of meats and similar things, 1 Tim. 4:5: It is sanctified by the Word of God and prayer, i.e., by the Word, by which consciences become certain that God approves; and by prayer, i.e., by faith, which uses it with thanksgiving

31 as a gift of God. Likewise, 1 Cor. 7:14, The unbelieving husband is sanctified by the wife, etc., i.e., the use of marriage is permitted and holy on account of faith in Christ, just as it is permitted to use meat, etc. Likewise,

32 1 Tim. 2:15: She shall be saved in childbearing [if they continue in faith], etc. If the adversaries could produce such a passage concerning celibacy, then indeed they would celebrate a wonderful triumph. Paul says that woman is saved by childbearing. What more honorable could be said against the hypocrisy of celibacy than that woman is saved by the conjugal works themselves, by conjugal intercourse, by bearing children and the other duties? But what does St. Paul mean? Let the reader observe that faith is added, and that domestic duties without faith are not praised. If they continue, he says, in faith. For he speaks of the whole class of mothers. Therefore he requires especially faith [that they should have God’s Word and be believing], by which woman receives the remission of sins and justification. Then he adds a particular work of the calling, just as in every man a good work of a particular calling ought to follow faith. This work pleases God on account of faith. Thus the duties of the woman please God on account of faith, and the believing woman is saved who in such duties devoutly serves her calling.

33 These testimonies teach that marriage is a lawful [a holy and Christian] thing. If therefore purity signifies that which is allowed and approved before God, marriages are pure, because they have been approved by the Word of God.

34 And Paul says of lawful things, Titus 1:15: Unto the pure all things are pure, i.e., to those who believe in Christ and are righteous by faith. Therefore, as virginity is impure in the godless, so in the godly marriage is pure on account of the Word of God and faith.

35 Again, if purity is properly opposed to concupiscence, it signifies purity of heart, i.e., mortified concupiscence, because the Law does not prohibit marriage, but concupiscence, adultery, fornication. Therefore celibacy is not purity. For there may be greater purity of heart in a married man, as in Abraham or Jacob, than in most of those who are even truly continent [who even, according to bodily purity, really maintain their chastity].

36 Lastly, if they understand that celibacy is purity in the sense that it merits justification more than does marriage, we most emphatically contradict it. For we are justified neither on account of virginity nor on account of marriage, but freely for Christ’s sake, when we believe that for His sake

37 God is propitious to us. Here perhaps they will exclaim that, according to the manner of Jovinian, marriage is made equal to virginity. But, on account of such clamors we shall not reject the truth concerning the righteousness

38 of faith, which we have explained above. Nevertheless we do not make virginity and marriage equal. For just as one gift surpasses another, as prophecy surpasses eloquence, the science of military affairs surpasses agriculture, and eloquence surpasses architecture, so virginity is a more excellent gift than

39 marriage. And nevertheless, just as an orator is not more righteous before God because of his eloquence than an architect because of his skill in architecture, so a virgin does not merit justification by virginity more than a married person merits it by conjugal duties, but each one ought faithfully to serve in his own gift, and to believe that for Christ’s sake he receives the remission of sins and by faith is accounted righteous before God.

40 Neither does Christ or Paul praise virginity because it justifies, but because it is freer and less distracted with domestic occupations, in praying, teaching, [writing,] serving. For this reason Paul says, 1 Cor. 7:32: He that is unmarried careth for the things which belong to the Lord. Virginity, therefore, is praised on account of meditation and study. Thus Christ does not simply praise those who make themselves eunuchs, but adds, for the kingdom of heaven’s sake, i.e., that they may have leisure to learn or teach the Gospel; for He does not say that virginity merits the remission of sins or salvation.

41 To the examples of the Levitical priests we have replied that they do not establish the duty of imposing perpetual celibacy upon the priests. Furthermore, the Levitical impurities are not to be transferred to us. [The law of Moses, with the ceremonial statutes concerning what is clean or unclean, do not at all concern us Christians.] Then intercourse contrary to the Law was an impurity. Now it is not impurity, because Paul says, Titus 1:15: Unto the pure all things are pure. For the Gospel frees us from these

42 Levitical impurities [from all the ceremonies of Moses, and not alone from the laws concerning uncleanness]. And if any one defends the law of celibacy with the design to burden consciences by these Levitical observances, we must strive against this, just as the apostles in Acts 15:10sqq. strove against those who required circumcision and endeavored to impose the Law of Moses upon Christians.

43 Yet, in the meanwhile, good men will know how to control the use of marriage, especially when they are occupied with public offices, which often, indeed, give good men so much labor as to expel all domestic thoughts from their minds. [For to be burdened with great affairs and transactions, which concern commonwealths and nations, governments and churches, is a good remedy to keep the old Adam from lustfulness.] Good men know also this, that Paul, 1 Thess. 4:4, commands that every one possess his vessel in sanctification [and honor, not in the lust of concupiscence]. They know likewise that they must sometimes retire, in order that there may be leisure for prayer; but Paul does not wish this

44 to be perpetual, 1 Cor. 7:5. Now such continence is easy to those who are good and occupied. But this great crowd of unemployed priests which is in the fraternities cannot afford, in this voluptuousness, even this Levitical continence, as the facts show. [On the other hand, what sort of chastity can there be among so many thousands of monks and priests who live without worry in all manner of delights, being idle and full, and, moreover, have not the Word of God, do not learn it, and have no regard for it. Such conditions bring on all manner of inchastity. Such people can observe neither Levitical nor perpetual chastity.] And the lines are well known: The boy accustomed to pursue a slothful life hates those who are busy.

45 Many heretics understanding the Law of Moses incorrectly have treated marriage with contempt, for whom, nevertheless, celibacy has gained extraordinary admiration. And Epiphanius complains that, by this commendation especially, the Encratites captured the minds of the unwary. They abstained from wine even in the Lord’s Supper; they abstained from the flesh of all animals, in which they surpassed the Dominican brethren, who live upon fish. They abstained also from marriage; and just this gained the chief admiration. These works, these services, they thought, merited grace more than the use of wine and flesh, and than marriage, which seemed to be a profane and unclean matter, and which scarcely could please God, even though it were not altogether condemned.

46 Paul to the Colossians 2:18, greatly disapproves these angelic forms of worship. For when men believe that they are pure and righteous on account of such hypocrisy, they suppress the knowledge of Christ, and suppress also the knowledge of God’s gifts and commandments. For God wishes

47 us to use His gifts in a godly way. And we might mention examples where certain godly consciences were greatly disturbed on account of the lawful use of marriage. This evil was derived from the opinions of monks superstitiously praising celibacy [and proclaiming the married estate as a life that would be a great obstacle to salvation, and full of sins].

48 Nevertheless we do not find fault with temperance or continence, but we have said above that exercises and mortifications of the body are necessary. We indeed deny that confidence should be placed in certain observances, as though they made righteous.

49 And Epiphanius has elegantly said that these observances ought to be praised ((greek)), i.e., for restraining the body or on account of public morals; just as certain rites were instituted for instructing the ignorant, and not as services that justify.

50 But it is not through superstition that our adversaries require celibacy, for they know that chastity is not ordinarily rendered [that at Rome, also in all their monasteries, there is nothing but undisguised, unconcealed inchastity. Nor do they seriously intend to lead chaste lives, but knowingly practise hypocrisy before the people]. But they feign superstitious opinions, so as to delude the ignorant. They are therefore more worthy of hatred than the Encratites, who seem to have erred by show of religion; these Sardanapali [Epicureans] designedly misuse the pretext of religion.

51 Sixthly. Although we have so many reasons for disapproving the law of perpetual celibacy, yet, besides these, dangers to souls and public scandals also are added, which even, though the law were not unjust, ought to deter good men from approving such a burden as has destroyed innumerable souls.

52 For a long time all good men [their own bishops and canons) have complained of this burden, either on their own account, or on account of others whom they saw to be in danger. But no Popes give ear to these complaints. Neither is it doubtful how greatly injurious to public morals this law is, and what vices and shameful lusts it has produced. The Roman satires are extant. In these Rome still recognizes and reads its own morals.

53 Thus God avenges the contempt of His own gift and ordinance in those who prohibit marriage. But since the custom in regard to other laws was that they should be changed if manifest utility would advise it, why is the same not done with respect to this law, in which so many weighty reasons concur, especially in these last times, why a change ought to be made? Nature is growing old and is gradually becoming weaker, and vices are increasing; wherefore the remedies

54 divinely given should have been employed. We see what vice it was which God denounced before the Flood, what He denounced before the burning of the five cities. Similar vices have preceded the destruction of many other cities, as of Sybaris and Rome. And in these there has been presented an image of the times which will be next to the end of things.

55 Accordingly, at this time, marriage ought to have been especially defended by the most severe laws and warning examples, and men ought to have been invited to marriage. This duty pertains to the magistrates, who ought to maintain public discipline. [God has now so blinded the world that adultery and fornication are permitted almost without punishment; on the contrary, punishment is inflicted on account of marriage. Is not this terrible to hear?] Meanwhile the teachers of the Gospel should do both; they should exhort incontinent men to marriage, and should exhort others not to despise the gift of continence.

56 The Popes daily dispense and daily change other laws which are most excellent, yet, in regard to this one law of celibacy, they are as iron and inexorable, although, indeed, it is manifest that this is simply of human right.

57 And they are now making this law more grievous in many ways. The canon bids them suspend priests; these rather unfriendly interpreters suspend them not from office, but from trees. They cruelly kill many men for nothing but marriage. [It is to be feared, therefore, that the blood of Abel will cry to heaven so loudly as not to be endured, and that we shall have to tremble like Cain.]

58 And these very parricides show that this law is a doctrine of demons. For since the devil is a murderer, he defends his law by these parricides.

59 We know that there is some offense in regard to schism, because we seem to have separated from those who are thought to be regular bishops. But our consciences are very secure, since we know that, though we most earnestly desire to establish harmony, we cannot please the adversaries unless we cast away manifest truth, and then agree with these very men in being willing to defend this unjust law, to dissolve marriages that have been contracted, to put to death priests if they do not obey, to drive poor women and fatherless children into exile. But since it is well established that these conditions are displeasing to God, we can in no way grieve that we have no alliance with the multitude of murderers among the adversaries.

60 We have explained the reasons why we cannot assent with a good conscience to the adversaries when they defend the pontifical law concerning perpetual celibacy, because it conflicts with divine and natural law and is at variance with the canons themselves, and is superstitious and full of danger, and, lastly, because the whole affair is insincere. For the law is enacted not for the sake of religion [not for holiness’ sake, or because they do not know better; they know very well that everybody is well acquainted with the condition of the great cloisters, which we are able to name], but for the sake of dominion, and this is wickedly given the pretext of religion. Neither can anything be produced by sane men against these

61 most firmly established reasons. The Gospel allows marriage to those to whom it is necessary. Nevertheless, it does not compel those to marry who can be continent, provided they be truly continent. We hold that this liberty should also be conceded to the priests, nor do we wish to compel any one by force to celibacy, nor to dissolve marriages that have been contracted.

62 We have also indicated incidentally, while we have recounted our arguments, how the adversaries cavil at several of these; and we have explained away these false accusations. Now we shall relate as briefly as possible with what important reasons

63 they defend the law. First, they say that it has been revealed by God. You see the extreme impudence of these sorry fellows. They dare to affirm that the law of perpetual celibacy has been divinely revealed, although it is contrary to manifest testimonies of Scripture, which command that to avoid fornication each one should have his own wife, 1 Cor. 7:2; which likewise forbid to dissolve marriages that have been contracted; cf. Matt. 5:32; 19:6; 1 Cor. 7:27. [What can the knaves say in reply? and how dare they wantonly and shamelessly misapply the great, most holy name of the divine Majesty?] Paul reminds us what an author such a law was to have when he calls it a doctrine of demons, 1 Tim. 4:1. And the fruits show their author, namely, so many monstrous lusts and so many murders which are now committed under the pretext of that law [as can be seen at Rome].

64 The second argument of the adversaries is that the priests ought to be pure, according to Is. 52:11: Be ye clean that bear the vessels of the Lord. And they cite many things to this effect. This reason which they display we have above removed as especially specious. For we have said that virginity without faith is not purity before God, and marriage, on account of faith, is pure, according to Titus 1:15: Unto the pure all things are pure. We have said also this, that outward purity and the ceremonies of the Law are not to be transferred hither, because the Gospel requires purity of heart, and does not require the ceremonies of the Law. And it may occur that the heart of a husband, as of Abraham or Jacob, who were polygamists, is purer and burns less with lusts than that of many virgins who are even truly continent. But what Isaiah says: Be ye clean that bear the vessels of the Lord, ought to be understood as referring to cleanness of heart and to the entire repentance.

65 Besides, the saints will know in the exercise of marriage how far it is profitable to restrain its use, and as Paul says, 1 Thess. 4:4

66 to possess his vessel in sanctification. Lastly, since marriage is pure, it is rightly said to those who are not continent in celibacy that they should marry wives in order to be pure. Thus the same law: Be ye clean that bear the vessels of the Lord, commands that impure celibates become pure husbands [impure unmarried priests become pure married priests].

67 The third argument is horrible, namely, that the marriage of priests is the heresy of Jovinian. Fine-sounding words! [Pity on our poor souls, dear sirs; proceed gently!] This is a new crime, that marriage [which God instituted in Paradise] is a heresy! [In that case all the world would be children of heretics.] In the time of Jovinian the world did not as yet know the law concerning perpetual celibacy. [This our adversaries know very well.] Therefore it is an impudent falsehood that the marriage of priests is the heresy of Jovinian, or that such marriage was then condemned by the Church.

68 In such passages we can see what design the adversaries had in writing the Confutation. They judged that the ignorant would be thus most easily excited, if they would frequently hear the reproach of heresy, if they pretend that our cause had been dispatched and condemned by many previous decisions of the Church. Thus they frequently cite falsely the judgment of the Church. Because they are not ignorant of this, they were unwilling to exhibit to us a copy of their Apology, lest this falsehood and these reproaches might be exposed. Our opinion, however, as regards the case of Jovinian, concerning the comparison of virginity

69 and marriage, we have expressed above. For we do not make marriage and virginity equal, although neither virginity nor marriage merits justification.

70 By such false arguments they defend a law that is godless and destructive to good morals. By such reasons they set the minds of princes firmly against God’s judgment [the princes and bishops who believe this teaching will see whether their reasons will endure the test, when the hour of death arrives], in which God will call them to account as to why they have dissolved marriages, and why they have tortured [flogged and impaled] and killed priests [regardless of the cries, wails, and tears of so many widows and orphans]. For do not doubt but that, as the blood of dead Abel cried out, Gen. 4:10, so the blood of many good men, against whom they have unjustly raged, will also cry out. And God will avenge this cruelty; there you will discover how empty are these reasons of the adversaries, and you will perceive that in God’s judgment no calumnies against God’s Word remain standing, as Isaiah says, 40:6: All flesh is grass, and all the goodliness thereof is as the flower of the field [that their arguments are straw and hay, and God a consuming fire, before whom nothing but God’s Word can abide, 1 Pet. 1:24 ].

71 Whatever may happen, our princes will be able to console themselves with the consciousness of right counsels, because even though the priests would have done wrong in contracting marriages, yet this disruption of marriages, these proscriptions, and this cruelty are manifestly contrary to the will and Word of God. Neither does novelty or dissent delight our princes, but especially in a matter that is not doubtful more regard had to be paid to the Word of God than to all other things.

We have not only five centuries of history in both the Lutheran and Latin Rites to look to for wisdom in this matter, but also the churches of the present day with whom Rome shares both communion and recognition of married priests.

There are currently 23 other churches, in addition to the Roman Catholic Church, that recognize the Bishop of Rome as their head. These other churches have their own bishops, priests, liturgies, and canon law - and are in full fellowship with the Roman Catholic Church. So while modern Roman Catholics - often traditionalists - stanchly defend priestly celibacy, the reality is that, with the blessing of the pope and the Roman Catholic magisterium, any faithful Roman Catholic can go to parishes of various non-Latin Rite churches and receive the sacraments from the hands of married priests. This is routinely done every day.

In a further inconsistency, the Roman Catholic Church will currently receive married men into the Roman Catholic priesthood (from other church bodies), but will not allow such men to serve in the parochial pastoral ministry. Traditionalists are quick to point out that bishops under the pope - whether Roman Catholic or bishops of the other 23 churches - may not be married. But even then, there are permitted exceptions. The Rt. Rev. Salomao Barbosa Ferraz was a married Roman Catholic bishop who had seven children. He died in 1969.

The last married pope, Adrian II, lived in the Lateran Palace with his wife and daughter. Tragically, his wife and daughter were abducted and murdered while he was serving as pope.

The good news is that Pope Francis may well allow married clergy at some point. The bad news is that some of those priestly ‘marriages’ will likely be between men.