“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.