Luther’s Reflections—Example of the Apostles—Celibacy—Gregory
VII.—Luther’s Change of Mind—Luther’s Marriage—Character of Catharine.
All these preliminary steps were not unpremeditated by Luther.
Encouraged by the example of other clergymen who had married, he now
began seriously to reflect on the _propriety of clerical matrimony_.
In these reflections he found no difficulty as regards the secular
clergy, that is, those who officiated as pastors of churches, because he
considered their office as divinely instituted, and he knew from history
that their celibacy was forced by the popes under the most cruel
oppression. For although Paul advised the Christians of Corinth to
remain unmarried during the season of persecution,[1] yet the first
teachers of Christianity, and even Peter and most of the other apostles,
were married men.[2] Besides, celibacy is no where regarded as a
meritorious condition in the New Testament. Christ himself distinctly
commends matrimonial affection and harmony, and Paul teaches that it is
better to lead a married, than an unchaste life.[3] 1 Cor. 7; 2, 9, 28.
Notwithstanding all this, even during the first three centuries, a
peculiar merit began to be attached to celibacy. Many bishops, who were,
it is true, poorly enough supported, abstained from matrimony, or, if
they were married, separated from their wives. A second marriage was
particularly disapproved. But as yet there was no law on the subject,
and the celibacy of the bishops was far from being general. Many of them
were married men. It was only in the fourth century that it became a
general custom for the bishops to lead single lives, and several
councils held during this period, in this respect severely oppressed the
secular clergy. At the council of Nice, held in the year 325, the first
serious attempt was made to introduce celibacy, but the attempt failed
through the influence of Bishop Paphnutius, of Upper Thebes. From this
time, most of the bishops tried their utmost to prevent their secular
clergy from marrying. Some Popes, since the end of the fourth century,
such as Siricius, Innocent I., Gregory II., Nicolas I., and Leo IX. also
made attempts to restrain the priests. The predictions of Paul in 1 Tim.
4; 1, 3, were soon fulfilled. Scarcely had Gregory VII. arrived at the
papal dignity than he exerted all his influence to render the secular
clergy independent of the state, and this he thought could be best
accomplished through celibacy. The orders which he communicated to the
council held at Rome in 1074 in relation to this subject were very
severe; the married clergy were to be separated from their wives or be
deposed, and from that time forth no man was to be ordained to the
clerical office who would not bind himself to remain unmarried all his
life. The opposition to this severe regulation was strong. In Germany
they even committed violence on the papal ambassador, and openly
reproached the Pope as a heretic, who disregarded the plain instructions
of the Scriptures and introduced regulations which militated against
human nature and Divine Providence, and which would lead to the most
scandalous improprieties. When Archbishop Siegfried of Mainz held a
council at Erfurt, and communicated the commands of the Pope to the
secular clergy, the excitement was so great that he was in danger of his
life. The Archbishop of Passau did not fare better. At the council of
Worms, in 1076, Germans and French violently opposed the Pope, and
proclaimed him as a usurper of the papal sovereignty. At a meeting in
Pavia, the Italian bishops even _put this Pope under the ban_.
Notwithstanding all this opposition, Gregory could not be turned from
his purpose. He executed his orders with all possible severity, and even
demanded of the princes to forbid those priests who would not obey him
from administering the sacraments or reading mass. Thus his unnatural
law triumphed in 1080, though not universally, for Urban II. felt
himself compelled in 1089 and 1095 to re-enact it, and it was reserved
for Innocent III. in 1215 more firmly to establish celibacy as a
disciplinary law, although, long before this, marriage had been declared
to be a _sacrament_. In his address in 1520 to his Imperial Majesty and
German nobility, Luther strenuously advocated the marriage of the
_secular_ clergy.
He entertained different views, however, with regard to the _monastic_
order, and he made their celibacy a subject of investigation at Wartburg
castle. Although, thought he, their office is not of divine appointment,
yet they had chosen it, and had consecrated themselves to God; in most
instances they had voluntarily assumed the vow, and hence were bound to
keep it. Melanchthon, who had married a short time before, and
Carlstadt, who followed his example a short time after, to Luther’s
great joy, had both advocated the marriage of the monastic clergy in
their writings, although not altogether with his approbation.[4] “Our
Wittenbergers even wish the monks to have wives!” thus he wrote to
Spalatin, August 6th, 1521, “_but they shall force no wife on me!_ I
wish Carlstadt’s book had more light and distinctness, for it contains
much talent and learning.”[5]
But Luther’s penetrating mind soon discovered the truth. He communicated
his new-formed opinion to his father, and openly came out in favor of
the marriage of the monks. Although he now sturdily maintained this side
of the question, yet he did not at this time feel himself inclined to
matrimony. This was in the autumn of 1522.
Two years after this (1524), when he heard of a report in circulation
that he was to be married, he thus wrote to Spalatin: “From the opinion
which I have hitherto had, and now have, it is probable I shall never
marry; not that I do not feel myself to be flesh and blood, for I am
neither wood nor stone, but I feel no inclination in that way.” Still,
he highly honored the married relation as an institution of God. Long
after this he wrote thus to his friend Stiefel: “I did not marry as
though I expected to live long, but to establish my doctrine by my
example, and to leave behind me a consolation for weak consciences.” “I
married also for the purpose of opposing the doctrine of Satan, and
putting to shame the scandalous immorality practised in the papacy, and
if I had no wife I would now marry even in my old age, just to honor the
divine institution and to pour contempt on the ungodly lives of so many
popish priests.”
Luther’s mind gradually underwent a change. He now secretly resolved to
marry Catharine, who had already, as we shall see below, expressed a
tender feeling towards him. An intimation of his purpose we have in a
letter to his relative, Dr. John Ruhl, of May 4, 1525: “If I can manage
to spite the devil, I will marry Catharine before I die if I hear that
my enemies continue their reproaches.” From this it is evident that he
would not have married, at least at this time, if the clamor of his
enemies, the fear and weakness of his friends, and various other
circumstances, had not determined him to take the step. The generous and
public declaration of John the Constant[6] in favor of the Reformation,
as well as his own opposition to the celibacy of the clergy, and the
desire of gratifying the long-expressed wish of his father, hastened the
consummation of his design. “Thus,” says he, “I could no longer deny
this last act of obedience to my dear father, who earnestly entreated me
to marry.” Besides this, he wished to set an example to others around
him, for many whom he advised to marry had reproached him for writing
against monastic celibacy and yet not practising his own doctrine.
In the meantime, he wrote frequently to his friends on this subject, and
what gratified him much in the prospect of his marriage was the chagrin
it would occasion the Romish party, and subsequent experience proved
that he was not disappointed in his hopes.
Anxious as he was to consummate the event, yet his choice of Catharine
was not precipitate. It was only after he was assured of the superlative
excellence of her character that he offered her his hand. She conducted
herself in her lowly circumstances with such a reserved and womanly
dignity that he thought her to be somewhat prudish and proud, and it was
only after a more intimate acquaintance that he perceived her numerous
good qualities. “If I had felt a disposition to marry thirteen years
ago,” says he, “I would have preferred Eva Schönfield, who is now the
wife of Dr. Basilius. I did not love my Catharine at that time, for I
suspected her of being proud. But it has pleased God otherwise, and,
blessed be His name, all things have turned out well, for I have a
pious, faithful wife, as Solomon says, Prov. 31; 11, my heart doth
safely trust in her, and she contributes so much to my content and
manages my affairs so prudently, _that I have no need of spoil_, that
is, I have no temptation to envy the wealth of others or to prey upon my
neighbors.”
Nor was she, on her part, in a hurry about giving her consent, but she
deliberated long. Though she was poor, yet she followed the inclination
of her heart.
Before he thought of marrying her himself he recommended her to Jerome
S. Baumgartner, a Nurnberg Patrician, and a student of theology, who had
a very tender regard for Catharine, and to whom she was not altogether
indifferent. Luther wrote to him (Oct. 12, 1524,): “If you have made up
your mind to marry Catharine, you had better be in a hurry before
another takes her who is near at hand. She has not ceased to love you,
and I should be much gratified to see you marry her.” But his
recommendation was of no avail, probably because Baumgartner, after his
return home, was captivated by some other lady. The other suitor to whom
Luther alludes was Dr. Caspar Glacius, vicar of the Archdeaconate of the
Castle Church at Wittenberg. Luther favored his pretensions to her hand,
and this led her to complain to Amsdorff, Luther’s friend. She requested
him to induce Luther to cease his importunity in behalf of Glacius, for
whom she had no inclination whatever. She, however, honestly
acknowledged to Amsdorff she would not refuse an offer either from
himself or Luther. She was not mistaken in her estimate of Glacius, for
he was an ill-tempered man, who never was at peace with his
congregation, and was dismissed from his office in 1537.
The marriage of a nun was, until that time, unheard of, and hence we
need not wonder that Luther’s enemies took every opportunity to
calumniate him as well as his intended wife. As Erasmus says, “It was at
that time an almost universal sentiment that the Antichrist would be the
son of a monk and a nun;” and he remarks in relation to this old saying,
“If this were true, the world has had thousands of Antichrists!” His
enemies knew too well how to make the most of this popular belief, but
they went still further, and charged him with all the misfortunes that
befel the country; the demolition of the convents in the Peasants’ War,
and other similar calamities, for they said that he inflamed the hatred
of the peasants against monastic life and the possessions of the clergy,
“And all this he did,” they affirmed, “that he might marry.”
But many of his friends also disapproved of such an alliance. “Our wise
men are fiercely excited on the subject,” wrote Luther, after his
marriage, to Stiefel. “They must confess it is the work of God, but my
professional character, as well as that of the lady, blinds them and
makes them think and speak unkindly. But the Lord lives, who is greater
in us than he who is in the world, and there are more on my side than on
theirs.”
It was perfectly in character with Luther not to delay the execution of
a purpose he had once formed. He was particularly opposed to
long-standing matrimonial engagements, and hence says, “I advise a
speedy marriage after a positive engagement; it is dangerous to postpone
the consummation, for Satan is ready to oppose many obstacles, by means
of slanderers, and sometimes the friends of both parties interfere.
Hence do not postpone the affair. If I had not married secretly, and
with the knowledge of but few friends, my marriage would have been
prevented, for my best friends exclaimed, ‘Do not take this one, but
another.’” Hence we are not surprised to learn that his final engagement
to Catharine and his marriage occurred on the same day.
His friends did not maintain that he should not marry at all, but they
did not esteem it wise that one who had been a monk should marry a lady
who had been a nun. They feared that the step would retard the
Reformation among the common people, who did not look with indifference
on the violation of the vow of chastity.[7] But Luther thought
otherwise, and believed that by marrying a nun he would inflict a
terrible blow on the whole system of monasticism.
The most minute attention was at that time paid to Luther’s doctrine and
conduct, and the most unimportant circumstances in his eventful life
were reported with the greatest care. We should hence suppose that the
precise date of his marriage would also be noted, and yet the reports
are very different. Melanchthon’s statement is the most reliable, for he
lived at that time in Wittenberg; he had daily intercourse with Luther,
and hence may be supposed to be intimately acquainted with his domestic
circumstances. In a letter to Camerarius (July 21, 1525,) he gives the
true date of Luther’s marriage: “As it may happen,” he writes, “that no
one will give you a correct account of Luther’s marriage, I have thought
it proper to inform you of the facts. On the 13th of June, 1525, he,
quite unexpectedly, married Catharine De Bora.” There is no good reason
to doubt Melanchthon’s report of the date, which is established by many
other witnesses, and hence it is unnecessary to refute those who give
other dates.
Agreeably to these accounts, compared with others, it appears that
Luther on the Tuesday after Trinity, June 13, 1525, in order to avoid
all excitement, took with him John Bugenhagen (Pomeranius) pastor of the
City Church, Dr. John Apel, Professor of Canonical Law, and Louis
Cranach, Court Painter, Councillor, and Chamberlain, without the
knowledge of his other friends, and proceeded to the house of the
town-clerk, Reichenbach, with whom Catharine lived, and there, in the
presence of these three friends, he asked her consent in marriage.
Unexpected as this declaration was, yet she yielded to the solicitation
of her former deliverer and benefactor. Soon after, the Provost, Dr.
Justus Jonas, and the wife of Cranach, entered, and Luther was there
married in the presence of these four witnesses, Bugenhagen performing
the ceremony. Luther was forty-two years of age, and Catharine
twenty-seven. He did not even ask the consent of the Elector; but, as we
shall subsequently see, he sent him an humble request for some game to
supply his wedding dinner-table.
Before the wedding, Luther offered the following prayer: “Heavenly
Father, inasmuch as thou hast honored me with the office of the
ministry, and wilt also that I should be honored as a husband and the
head of a family, grant me grace to govern my household in a godly and
Christian manner. Grant me wisdom and strength to direct and train all
the members of my family in the right way. Give them willing hearts and
pious dispositions to be obedient, and to follow in all things the
instructions of thy word. Amen.”
The golden wedding-rings of Luther and his wife were probably not
exchanged on this evening, but afterwards. The celebrated artist, Albert
Dürer, of Nurnberg, made them at the order and expense of the Patrician
and Councillor von Pirckenheim. They are minutely described by some
writers, and exact representations of them are given in various curious
works. One of these rings has exchanged hands many times by gift, sale,
and inheritance. Numerous imitations of them have been made, and sold to
collectors of such articles.
When, on the following day, the marriage of Luther became generally
known, the town council of Wittenberg sent him various articles, such as
are usually considered essential to wedding festivals of every age and
country.