The Augsburg Confession Article 23 Of The Marriage Of Priests
by Carlton Pruitt
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What is the Augsburg Confession?
In January 1530, Emperor Charles V issued a summons for a special meeting of the leaders of his kingdom for the purpose of bringing a resolution to the various disputes and tensions that had resulted from the work of Martin Luther and other reformers. This meeting, called a “diet,”was convened in the German city of Augsburg. Philip Melanchthon prepared a text to be presented at the Diet ofAugsburg, based on an earlier set doctrinal articles prepared by Martin Luther and his colleagues in the city of Torgau. Melanchthon’s draft was sent to Luther for his consideration and possible revision. After Luther’s approval was obtained, Melanchthon prepared the final text. The German version of what became known as the Augsburg Confession was read on Saturday afternoon, June 25, 1530.
The Augsburg Confession is the most succinct presentation of Lutheranism. Articles 1–21 have to do with basic Christian doctrines,with the most important of these articles being Articles 3, 4, 5. Articles 22–28 concerns the abuses the Lutherans had worked to correct. The Augsburg Confession focuses especially on the objective and universal message of salvation by God’s grace alone, received through faith alone, all as a result of the work of Christ, alone.
With the Augsburg Confession, the Lutherans were intent on making clear that what they stood for was nothing more, nor certainly anything less, than the ancient faith of the church, a faith that had been corrupted and obscured by Medieval Roman Catholicism. It is the “magna carta” of Lutheranism, setting forth for the first time her beliefs and convictions and rejection of various abuses in the church. This commitment to what the church has always taught, believed and confessed, on the basis of God’s Holy Word, remains to this day a hallmark of genuine, orthodox and confessing Lutheranism. With hope and courage the Lutheran confessors declared, “I will speak of thy testimonies before kings,and will not be put to shame”(Psalm 119:46)
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.
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