Article XXVII: (XIII): Of Monastic Vows.
1] In the
town of Eisenach, in Thuringia, there was, to our knowledge,
a monk, John Hilten, who, thirty years ago, was cast by his
fraternity into prison because he had protested against certain
most notorious abuses. For we have seen his writings, from which
it can be well understood what the nature of his doctrine was
[that he was a Christian, and preached according to the Scriptures].
And those who knew him testify that he was a mild old man, and
serious indeed, 2] but without moroseness. He predicted
many things, some of which have thus far transpired, and others
still seem to impend, which we do not wish to recite, lest it
may be inferred that they are narrated either from hatred toward
one or from partiality to another. But finally, when, either
on account of his age or the foulness of the prison, he fell
into disease, he sent for the guardian in order to tell him
of his sickness; and when the guardian, inflamed with pharisaic
hatred, had begun to reprove the man harshly on account of his
kind of doctrine, which seemed to be injurious to the kitchen,
then, omitting all mention of his sickness, he said with a sigh
that he was bearing these injuries patiently for Christ's sake,
since he had indeed neither written nor taught anything which
could overthrow the position of the monks, but had only protested
against some well-known abuses. 3] But another one,
he said, will come in A. D. 1516, who will destroy
You, neither will you be able to resist him. This
very opinion concerning the downward career of the power of
the monks, and this number of years, his friends afterwards
found also written by him in his commentaries, which he had
left, concerning certain passages of Daniel. 4] But although
the outcome will teach how much weight should be given to this
declaration, yet there are other signs which threaten a change
in the power of the monks, that are no less certain than oracles.
For it is evident how much hypocrisy, ambition, avarice there
is in the monasteries, how much ignorance and cruelty among
all the unlearned, what vanity in their sermons and in devising
continually new means of gaining money. [The more stupid asses
the monks are, the more stubborn, furious, bitter, the more
venomous asps they are in persecuting the truth and the Word
of God.] 5] And there are other faults, which we do not
care to mention. While they once were [not jails or everlasting
prisons, but] schools for Christian instruction, now they have
degenerated, as though from a golden to an iron age, or as the
Platonic cube degenerates into bad harmonies, which, Plato says,
brings destruction. [Now this precious gold is turned to dross,
and the wine to water.] All the most wealthy monasteries support
only an idle crowd, which gluttonizes upon 6] the public
alms of the Church. Christ, however, teaches concerning the
salt that has lost its savor that it should be cast out and
be trodden under foot, Matt. 5, 13. Therefore 7]
the monks by such morals are singing their own fate [requiem,
and it will soon be over with them]. And now another sign is
added, because they are, in many places, the instigators of
the death of good men. [This blood of Abel cries against them
and] These murders God undoubtedly will shortly avenge. 8]
Nor indeed do we find fault with all; for we are of the opinion
that there are here and there some good men in the monasteries
who judge moderately concerning human and factitious services,
as some writers call them, and who do not approve of the cruelty
which the hypocrites among them exercise.
9] But we
are now discussing the kind of doctrine which the composers
of the Confutation are now defending, and not the question whether
vows should be observed. For we hold that lawful vows ought
to be observed; but whether these services merit the remission
of sins and justification; whether they are satisfactions for
sins; whether they are equal to Baptism; whether they are the
observance of precepts and counsels; whether they are evangelical
perfection; whether they have the merits of supererogation;
whether these merits, when applied on behalf of others, save
them; whether vows made with these opinions are lawful; whether
vows are lawful that are undertaken under the pretext of religion,
merely for the sake of the belly and idleness; whether those
are truly vows that have been extorted either from the unwilling,
or from those who on account of age were not able to judge concerning
the kind of life, whom parents or friends thrust into the monasteries
that they might be supported at the public expense, without
the loss of private patrimony; whether vows are lawful that
openly tend to an evil issue, either because on account of weakness
they are not observed, or because those who are in these fraternities
are compelled 10] to approve and aid the abuses of the
Mass, the godless worship of saints, and the counsels to rage
against good men: concerning these questions we are treating.
And although we have said very many things in the Confession
concerning such vows as even the canons of the Popes condemn,
nevertheless the adversaries command that all things which we
have produced be rejected. For they have used these words.
And it is worth while
to hear how they pervert our reasons, and what they adduce to
fortify their own cause. Accordingly, we will briefly run over
a few of our arguments, and, in passing, explain away the sophistry
of the adversaries in reference to them. Since, however, this
entire cause has been carefully and fully treated by Luther
in the book to which he gave the title De Votis Monasticis,
we wish here to consider that book as reiterated.
11] First,
it is very certain that a vow is not lawful by which he who
vows thinks that he merits the remission of sins before God,
or makes satisfaction before God for sins. For this opinion
is a manifest insult to the Gospel, which teaches that the remission
of sins is freely granted us for Christ's sake, as has been
said above at some length. Therefore we have correctly quoted
the declaration of Paul to the Galatians, Gal. 5, 4: Christ
is become of no effect unto you, whosoever of you are
justified by the Law; ye are fallen from grace. Those who
seek the remission of sins, not by faith in Christ, but by monastic
works, detract from the honor of Christ, and crucify Christ
afresh. But hear, hear how the composers of the Confutation
escape in this place! 12] They explain this passage of
Paul only concerning the Law of Moses, and they add that observe
all things for Christ's sake, and endeavor to live the nearer
the Gospel in order to merit eternal life. And they add a horrible
peroration in these words: Wherefore those things are wicked
that are here 13] alleged against monasticism.
O Christ, how long wilt Thou bear these reproaches with which
our enemies treat Thy Gospel? We have said in the Confession
that the remission of sins is received freely for Christ's sake,
through faith. If this is not the very voice of the Gospel,
if it is not the judgment of the eternal Father, which Thou
who art in the bosom of the Father hast revealed to the world,
we are justly blamed. But Thy death is a witness, Thy resurrection
is a witness, the Holy Ghost is a witness, Thy entire Church
is a witness, that it is truly the judgment of the Gospel that
we obtain remission of sins, not on account of our merits, but
on account of Thee, through faith.
14] When Paul
denies that by the Law of Moses men merit the remission of sins,
he withdraws this praise much more from human traditions; and
this he clearly testifies Col. 2, 16. If the Law of Moses, which
was divinely revealed, did not merit the remission of sins,
how much less do these silly observances [monasticism, rosaries,
etc.], averse to the civil custom of life, merit the remission
of sins!
15] The adversaries
feign that Paul abolishes the Law of Moses, and that Christ
succeeds in such a way that He does not freely grant the remission
of sins, but on account of the works of other laws, if any 16]
are now devised. By this godless and fanatical imagination they
bury the benefit of Christ. Then they feign that among those
who observe this Law of Christ, the monks observe it more closely
than others, on account of their hypocritical poverty, obedience,
and chastity, since indeed all these things are full of sham.
In the greatest abundance of all things they boast of poverty.
Although no class of men has greater license than the monks
[who have masterfully decreed that they are exempt from obedience
to bishops and princes], they boast of obedience. Of celibacy
we do not like to speak; how pure this is in most of those who
desire to be continent, Gerson indicates. And how many of them
desire to be continent [not to mention the thoughts of their
hearts]?
17] Of course,
in this sham life the monks live more closely in accordance
with the Gospel! Christ does not succeed Moses in such a way
as to remit sins on account of our works, but so as to set His
own merits and His own propitiation on our behalf against God's
wrath, that we may be freely forgiven. Now, he who, apart from
Christ's propitiation, opposes his own merits to God's wrath,
and on account of his own merits endeavors to obtain the remission
of sins, whether he present the works of the Mosaic Law, or
of the Decalog, or of the rule of Benedict, or of the rule of
Augustine, or of other rules, annuls the promise of Christ,
has cast away Christ, and has fallen from grace.
This is the verdict of Paul.
18] But, behold,
most clement Emperor Charles, behold, ye princes, behold, all
ye ranks, how, great is the impudence of the adversaries! Although
we have cited the declaration of Paul to this effect, they have
written: Wicked are those things that are here cited against
monasticism. But what 19] is more certain than that
men obtain the remission of sins by faith for Christ's sake?
And these wretches dare to call this a wicked opinion! We do
not at all doubt that if you had been advised of this passage,
you would have taken [will take] care that such blasphemy be
removed from the Confutation.
But since it has
been fully shown above that the opinion 20] is wicked,
that we obtain the remission of sins on account of our works,
we shall be briefer at this place. For the prudent reader will
easily be able to reason thence that we do not merit the remission
of sins by monastic works. Therefore this blasphemy also is
in no way to be endured which is read in Thomas, that the
monastic profession is equal to Baptism. It is madness to
make human tradition, which has neither God's command nor promise,
equal to the ordinance of Christ, which has both the command
and promise of God, which contains the covenant of grace and
of eternal life.
21] Secondly.
Obedience, poverty, and celibacy, provided the latter is not
impure, are, as exercises, adiaphora [in which we are not to
look for either sin or righteousness]. And for this reason the
saints can use these without impiety, just as Bernard, Franciscus,
and other holy men used them. And they used them on account
of bodily advantage, that they might have more leisure to teach
and to perform other godly offices, and not that the works themselves
are, by themselves, works that justify or merit eternal life.
Finally, they belong to the class of which Paul says, 1 Tim.
4, 8: Bodily exercise 22] profiteth little.
And it is credible that in some places there are also at present
good men, engaged in the ministry of the Word, who use these
observances without wicked opinions [without hypocrisy and with
the understanding that they do not regard their monasticism
as holiness]. 23] But to hold that these observances
are services on account of which they are accounted just before
God, and through which they merit eternal life, conflicts with
the Gospel concerning the righteousness of faith, which teaches
that for Christ's sake righteousness and eternal life are granted
us. It conflicts also with the saying of Christ, Matt. 15, 9:
In vain do they worship Me, teaching for doctrines
the commandments of men. It conflicts also with this statement,
Rom. 14, 23: Whatsoever is not of faith is sin. But how
can they affirm that they are services which God approves as
righteousness before Him when they have no testimony of God's
Word?
24] But look
at the impudence of the adversaries! They not only teach that
these observances are justifying services, but they add that
these services are more perfect, i.e., meriting more
the remission of sins and justification, than do other kinds
of life [that they are states of perfection, i.e., holier
and higher states than the rest, such as marriage, rulership].
And here many false and pernicious opinions concur. They imagine
that they [are the most holy people who] observe [not only]
precepts and [but also] counsels [that is, the superior counsels,
which Scripture issues concerning exalted gifts, not by way
of command, but of advice]. Afterwards these liberal men, since
they dream that they have the merits of supererogation, sell
these 25] to others. All these things are full of pharisaic
vanity. For it is the height of impiety, to hold that they satisfy
the Decalog in such a way that merits remain, while such precepts
as these are accusing all the saints: Thou shalt love the
Lord, thy God, with all thine heart, Deut.
6, 5. Likewise: Thou shalt not covet, Rom. 7, 7. [For
as the First Commandment of God (Thou shalt love the Lord,
thy God, with all thy heart and with all thy soul
and with all thy mind) is higher than a man upon earth can
comprehend, as it is the highest theology, from which all the
prophets and all the apostles have drawn as from a spring their
best and highest doctrines; yea, as it is such an exalted commandment,
according to which alone all divine service, all honor to God,
every offering, all thanksgiving in heaven and upon earth, must
be regulated and judged, so that all divine service, high and
precious and holy though it appear, if it be not in accordance
with this commandment, is nothing but husks and shells without
a kernel, yea, nothing but filth and abomination before God;
which exalted commandment no saint whatever has perfectly fulfilled,
so that even Noah and Abraham, David, Peter and Paul acknowledged
themselves imperfect and sinners: it is an unheard-of, pharisaic,
yea, an actually diabolical pride for a sordid Barefooted monk
or any similar godless hypocrite to say, yea, preach and teach,
that he has observed and fulfilled the holy high commandment
so perfectly, and according to the demands and will of God has
done so many good works, that merit even superabounds to him.
Yea, dear hypocrites, if the holy Ten Commandments and the exalted
First Commandment of God were fulfilled as easily as the bread
and remnants are put into the sack! They are shameless hypocrites
with whom the world is plagued in this last time.] The prophet
says, Ps. 116, 11: All men are liars, i.e., not
thinking aright concerning God, not fearing God sufficiently,
not believing Him sufficiently. Therefore the monks falsely
boast that in the observance of a monastic life the commandments
are fulfilled, and more is done than what is commanded [that
their good works and several hundred-weights of superfluous,
superabundant holiness remain in store for them].
26] Again,
this also is false, namely, that monastic observances are works
of the counsels of the Gospel. For the Gospel does not advise
concerning distinctions of clothing and meats and the renunciation
of property. These are human traditions, concerning all of which
it has been said, 1 Cor. 8, 8: Meat commendeth us not to
God. Therefore they are neither justifying services nor
perfection; yea, when they are presented covered with these
titles, they are mere doctrines of demons
27] Virginity
is recommended, but to those who have the gift, as has been
said above. It is, however, a most pernicious error to hold
that evangelical perfection lies in human traditions. For thus
the monks even of the Mohammedans would be able to boast that
they have evangelical perfection. Neither does it he in the
observance of other things which are called adiaphora, but because
the kingdom of God is righteousness and life in hearts,
Rom. 14, 17, perfection is growth in the fear of God, and in
confidence in the mercy promised in Christ, and in devotion
to one's calling; just as Paul also describes perfection 2 Cor.
3, 18: We are changed from glory to glory, even as
by the Spirit of the Lord. He does not say: We are continually
receiving another hood, or other sandals, or other girdles.
It is deplorable that in the Church such pharisaic, yea, Mohammedan
expressions should be read and heard as, that the perfection
of the Gospel, of the kingdom of Christ, which is eternal life,
should be placed in these foolish observances of vestments and
of similar trifles.
28] Now hear
our Areopagites [excellent teachers] as to what an unworthy
declaration they have recorded in the Confutation. Thus they
say: It has been expressly declared in the Holy Scriptures
that the monastic life merits eternal life if maintained by
a due observance, which by the grace of God any monk
can maintain; and, indeed, Christ has promised
this as much more abundant to those who have left home or brothers,
etc., Matt. 19, 29. 29] These are the words of the adversaries,
in which it is first said most impudently that it is expressed
in the Holy Scriptures that a monastic life merits eternal life.
For where do the Holy Scriptures speak of a monastic life? Thus
the adversaries plead their case, thus men of no account quote
the Scriptures. Although no one is ignorant that the monastic
life has recently been devised, nevertheless they cite the authority
of Scripture, and say, too, that this their decree has been
expressly declared in the Scriptures.
30] Besides,
they dishonor Christ when they say that by monasticism men merit
eternal life. God has ascribed not even to His Law the honor
that it should merit eternal life, as He clearly says in Ezek.
20, 25: I gave them also statutes that were not good,
31] and judgments whereby they should not live.
In the first place, it is certain that a monastic life does
not merit the remission of sins, but we obtain this by faith
freely, as has been said above. 32] Secondly, for Christ's
sake, through mercy, eternal life is granted to those who by
faith receive remission, and do not set their own merits against
God's judgment, as Bernard also says with very great force:
It is necessary first of all to believe that you cannot have
the remission of sins unless by God's indulgence. Secondly,
that you can have no good work whatever, unless He
has given also this. Lastly, that you can merit eternal
life by no works, unless this also is given freely.
The rest that follows to the same effect we have above recited.
Moreover, Bernard adds at the end: Let no one deceive himself,
because if he will reflect well, he will undoubtedly
find that with ten thousand he cannot meet Him [namely,
God] who cometh against him with twenty thousand.
33] Since, however, we do not merit the remission of
sins or eternal life by the works of the divine Law, but it
is necessary to seek the mercy promised in Christ, much less
is this honor of meriting the remission of sins or eternal life
to be ascribed to monastic observances, since they are mere
human traditions.
34] Thus those
who teach that the monastic life merits the remission of sins
or eternal life, and transfer the confidence due Christ to these
foolish observances, altogether suppress the Gospel concerning
the free remission of sins and the promised mercy in Christ
that is to be apprehended. Instead of Christ they worship their
own hoods and their own filth. But since even they need mercy,
they act wickedly in fabricating works of supererogation, and
selling them [their superfluous claim upon heaven] to others.
35] We speak
the more briefly concerning these subjects, because from those
things which we have said above concerning justification, concerning
repentance, concerning human traditions, it is sufficiently
evident that monastic vows are not a price on account of which
the remission of sins and life eternal are granted. And since
Christ calls traditions useless services, they are in no way
evangelical perfection.
36] But the
adversaries cunningly wish to appear as if they modify the common
opinion concerning perfection. They say that a monastic life
is not perfection, but that it is a state in which to acquire
perfection. It is prettily phrased! We remember that this correction
is found in Gerson. For it is apparent that prudent men, offended
by these immoderate praises of monastic life, since they did
not venture to remove entirely from it the praise of perfection,
have added the correction that it is a state in which to acquire
perfection. 37] If we follow this, monasticism will be
no more a state of perfection than the life of a farmer or mechanic.
For these are also, states in which to acquire perfection. For
all men, in every vocation, ought to seek perfection, that is,
to grow in the fear of God, in faith, in love towards one's
neighbor, and similar spiritual virtues.
38] In the
histories of the hermits there are examples of Anthony and of
others which make the various spheres of life equal. It is written
that when Anthony asked God to show him what progress he was
making in this kind of life, a certain shoemaker in the city
of Alexandria was indicated to him in a dream to whom he should
be compared. The next day Anthony came into the city, and went
to the shoemaker in order to ascertain his exercises and gifts,
and, having conversed with the man, heard nothing except that
early in the morning he prayed in a few words for the entire
state, and then attended to his trade. Here Anthony learned
that justification is not to be ascribed to the kind of life
which he had entered [what God had meant by the revelation;
for we are justified before God not through this or that life,
but alone through faith in Christ].
39] But although
the adversaries now moderate their praises concerning perfection,
yet they actually think otherwise. For they sell merits, and
apply them on behalf of others, under the pretext that they
are observing precepts and counsels; hence they actually hold
that they have superfluous merits. But what is it to arrogate
to one's self perfection, if this is not? Again, it has been
laid down in the Confutation that the monks endeavor to live
more nearly in accordance with the Gospel. Therefore it ascribes
perfection to human traditions if they are living more nearly
in accordance with the Gospel by not having property, being
unmarried, and obeying the rule in clothing, meats, and like
trifles.
40] Again,
the Confutation says that the monks merit eternal life the more
abundantly, and quotes Scripture, Matt. 19, 29: Every one
that hath forsaken houses, etc. Accordingly, here, too,
it claims perfection also for factitious religious rites. But
this passage of Scripture in no way favors monastic life. For
Christ does not mean that to forsake parents, wife, brethren,
is a work that must be done because it merits the remission
of sins and eternal life. Yea, such a, forsaking is cursed.
For if any one forsakes parents or wife in order by this very
work to merit the remission of sins or eternal life, this is
done with dishonor to Christ.
41] There
is, moreover, a two-fold forsaking. One occurs without a call,
without God's command; this Christ does not approve, Matt. 15,
9. For the works chosen by us are useless services. But that
Christ does not approve this flight appears the more clearly
from the fact that He speaks of forsaking wife and children.
We know, however, that God's commandment forbids the forsaking
of wife and children. The forsaking which occurs by God's command
is of a different kind, namely, when power or tyranny compels
us either to depart or to deny the Gospel. Here we have the
command that we should rather bear injury, that we should rather
suffer not only wealth, wife, and children, but even life, to
be taken from us. This forsaking Christ approves, and accordingly
He adds: For the Gospel's sake, Mark 10, 29, in order
to signify that He is speaking not of those who do injury to
wife and children, but who bear injury on account of the confession
of the Gospel. 42] For the Gospel's sake we ought even
to forsake our body. Here it would be ridiculous to hold that
it would be a service to God to kill one's self, and without
God's command to leave the body. So, too, it is ridiculous to
hold that it is a service to God without God's command to forsake
possessions, friends, wife, children.
43] Therefore
it is evident that they wickedly distort Christ's word to a
monastic life. Unless perhaps the declaration that they "receive
a hundred-fold in this life" be in place here. For very many
become monks not on account of the Gospel, but on account of
sumptuous living and idleness, who find 44] the most
ample riches instead of slender patrimonies. But as the entire
subject of monasticism is full of shams, so, by a false pretext,
they quote testimonies of Scripture, and as a consequence they
sin doubly, i.e., they deceive men, and that, too, under
the pretext of the divine name.
45] Another
passage is also cited concerning perfection Matt. 19, 21: If
thou wilt be perfect, go and sell that thou hast,
and give to the poor, and come and follow Me.
This passage has exercised many, who have imagined that it is
perfection to cast away possessions and the control of property.
46] Let us allow the philosophers to extol Aristippus,
who cast a great weight of gold into the sea. [Cynics like Diogenes,
who would have no house, but lay in a tub, may commend such
heathenish holiness.] Such examples pertain in no way to Christian
perfection. [Christian holiness consists in much higher matters
than such hypocrisy.] The division, control, and possession
of property are civil ordinances, approved by God's Word in
the commandment, Ex. 20, 15: Thou shalt not steal. The
abandonment of property has no command or advice in the Scriptures.
For evangelical poverty does not consist in the abandonment
of property, but in not being avaricious, in not trusting in
wealth, just as David was poor in a most wealthy kingdom.
47] Therefore,
since the abandonment of property is merely a human tradition,
it is a useless service. Excessive also are the praises in the
Extravagant, which says that the abdication of the ownership
of all things for God's sake is meritorious and holy, and a
way of perfection. And it is very dangerous to extol with such
excessive praises a matter conflicting with political order.
[When inexperienced people hear such commendations, they conclude
that it is unchristian to hold property; whence many errors
and seditions follow; through such commendations Muentzer was
deceived, and thereby many Anabaptists were led astray.] 48]
But [they say] Christ here speaks of perfection. Yea, they do
violence to the text who quote it mutilated. Perfection is in
that which Christ adds: 49]Follow Me. An example
of obedience in one's calling is here presented. And as callings
are unlike [one is called to rulership, a second to be father
of a family, a third to be a preacher], so this calling does
not belong to all, but pertains properly to that person with
whom Christ there speaks, just as the call of David to the kingdom,
and of Abraham to slay his son, are not to be imitated by us.
Callings are personal, just as matters of business themselves
vary with times and persons; but the example of obedience is
general. 50] Perfection would have belonged to that young
man if he had believed and obeyed this vocation. Thus perfection
with us is that every one with true faith should obey his own
calling. [Not that I should undertake a strange calling for
which I have not the commission or command of God.]
51] Thirdly.
In monastic vows chastity is promised. We have said above, however,
concerning the marriage of priests, that the law of nature [or
of God] in men cannot be removed by vows or enactments. And
as all do not have the gift of continence, many because of weakness
are unsuccessfully continent. Neither, indeed, can any vows
or any enactments abolish the command of the Holy Ghost, 1 Cor.
7, 2: To avoid fornication, let every man have his
own wife. Therefore this vow is not lawful in those who
do not have the gift of continence, but who are polluted on
account of weakness. 52] Concerning this entire topic
enough has been said above, in regard to which indeed it is
strange, since the dangers and scandals are occurring before
men's eyes, that the adversaries still defend their traditions
contrary to the manifest command of God. Neither does the voice
of Christ move them, who chides the Pharisees, Matt. 23, 13f
, who had made traditions contrary to God's command.
53] Fourthly.
Those who live in monasteries are released from their vows by
such godless ceremonies as of the Mass applied on behalf of
the dead for the sake of gain; the worship of saints, in which
the fault is two-fold, both that the saints are put in Christ's
place, and that they are wickedly worshiped, just as the Dominicasters
invented the rosary of the Blessed Virgin, which is mere babbling,
not less foolish than it is wicked, and nourishes the most vain
presumption. Then, too, these very impieties are applied only
for the sake of 54] gain. Likewise, they neither hear
nor teach the Gospel concerning the free remission of sins for
Christ's sake, concerning the righteousness of faith, concerning
true repentance, concerning works which have God's command.
But they are occupied either in philosophic discussions or in
the handing down of ceremonies that obscure Christ.
55] We will
not here speak of the entire service of ceremonies, of the lessons,
singing, and similar things, which could be tolerated if they
[were regulated as regards number, and if they] would be regarded
as exercises, after the manner of lessons in the schools [and
preaching], whose design is to teach the hearers, and, while
teaching, to move some to fear or faith. But now they feign
that these ceremonies are services of God, which merit the remission
of sins for themselves and for others. For on this account they
increase these ceremonies. But if they would undertake them
in order to teach and exhort the hearers, brief and pointed
lessons would be of more profit than these infinite babblings.
56] Thus the entire monastic life is full of hypocrisy
and false opinions [against the First and Second Commandments,
against Christ]. To all these this danger also is added, that
those who are in these fraternities are compelled to assent
to those persecuting the truth. There are, therefore, many important
and forcible reasons which free good men from the obligation
to this kind of life.
57] Lastly,
the canons themselves release many, who either without judgment
[before they have attained a proper age] have made vows when
enticed by the tricks of the monks, or have made vows under
compulsion by friends. Such vows not even the canons declare
to be vows. From all these considerations it is apparent that
there are very many reasons which teach that monastic vows such
as have hitherto been made are not vows; and for this reason
a sphere of life full of hypocrisy and false opinions can be
safely abandoned.
58] Here they
present an objection derived from the Law concerning the Nazarites,
Num. 6, 2f But the Nazarites did not take upon themselves their
vows with the opinions which, we have hitherto said, we censure
in the vows of the monks. The rite of the Nazarites was an exercise
[a bodily exercise with fasting and certain kinds of food] or
declaration of faith before men, and did not merit the remission
of sins before God, did not justify before God. [For they sought
this elsewhere, namely, in the promise of the blessed Seed.]
Again, just as circumcision or the slaying of victims would
not be a service of God now, so the rite of the Nazarites ought
not to be presented now as a service, but it ought to be judged
simply as an adiaphoron. It is not right to compare monasticism,
devised without God's Word, as a service which should merit
the remission of sins and justification, with the rite of the
Nazarites, which had God's Word, and was not taught for the
purpose of meriting the remission of sins, but to be an outward
exercise, just as other ceremonies of the Law. The same can
be said concerning other ceremonies prescribed in the Law.
59] The Rechabites
also are cited, who did not have any possessions, and did not
drink wine, as Jeremiah 35, 6f says. Yea, truly, the example
of the Rechabites accords beautifully with our monks, whose
monasteries excel the palaces of kings, and who live most sumptuously!
And the Rechabites, in their poverty of all things, were nevertheless
married. Our monks, although abounding in all voluptuousness,
profess celibacy.
60] Besides,
examples ought to be interpreted according to the rule, i.e.,
according to certain and clear passages of Scripture, not contrary
to the rule, that is, contrary to the Scriptures. 61]
It is very certain, however, that our observances do not merit
the remission of sins or justification. Therefore, when the
Rechabites are praised, it is necessary [it is certain] that
these have observed their custom, not because they believed
that by this they merited remission of sins, or that the work
was itself a justifying service, or one on account of which
they obtained eternal life, instead of, by God's mercy, for
the sake of the promised Seed. But because they had the command
of their parents, their obedience is praised, concerning which
there is the commandment of God: Honor thy father and mother
62] Then,
too, the custom had a particular purpose: Because they were
foreigners, not Israelites, it is apparent that their father
wished to distinguish them by certain marks from their countrymen,
so that they might not relapse into the impiety of their countrymen.
He wished by these marks to admonish them of the [fear of God,
the] doctrine of faith and immortality. 63] Such an end
is lawful. But for monasticism far different ends are taught.
They feign that the works of monasticism are a service; they
feign that they merit the remission of sins and justification.
The example of the Rechabites is therefore unlike monasticism;
to omit here other evils which inhere in monasticism at present.
64] They cite
also from 1 Tim. 5, 11ff concerning widows, who, as they served
the Church, were supported at the public expense, where it is
said: They will marry, having damnation, because65]they
have cast off their first faith. First, let us suppose that
the Apostle is here speaking of vows [which, however, he is
not doing]; still this passage will not favor monastic vows,
which are made concerning godless services, and in this opinion,
that they merit the remission of sins and justification. For
Paul, with ringing voice, condemns all services, all laws, all
works, if they are observed in order to merit the remission
of sins, or that, on account of them, instead of through mercy
on account of Christ, we obtain remission of sins. On this account
the vows of widows, if there were any, must have been unlike
monastic vows.
66] Besides,
if the adversaries do not cease to misapply the passage to vows,
the prohibition that no widow be selected who is less than
sixty years, 1 Tim. 5, 9, must be misapplied in the same
way. Thus vows 67] made before this age will be of no
account. But the Church did not yet know these vows. Therefore
Paul condemns widows, not because they marry, for he commands
the younger to marry; but because, when supported at the public
expense, they became wanton, and thus cast off faith. He calls
this first faith, clearly not in a monastic vow, but
in Christianity (of their Baptism, their Christian duty, their
Christianity]. And in this sense he understands faith in the
same chapter, 5, 8: If any one provide not for his own,
and specialty for those of his own house, he hath
denied the faith. 68] For he speaks otherwise of
faith than the sophists. He does not ascribe faith to those
who have mortal sin. He, accordingly, says that those cast off
faith who do not care for their relatives. And in the same way
he says that wanton women cast off faith.
69] We have
recounted some of our reasons, and, in passing, have explained
away the objections urged by the adversaries. And we have collected
these matters, not only on account of the adversaries, but much
more on account of godly minds, that they may have in view the
reasons why they ought to disapprove of hypocrisy and fictitious
monastic services, all of which indeed this one saying of Christ
annuls, which reads, Matt. 15, 9: In vain they do worship
Me, teaching for doctrines the commandments of men.
Therefore the vows themselves and the observances of meats,
lessons, chants, vestments, sandals, girdles, are useless services
in God's sight. And all godly minds should certainly know that
the opinion is simply pharisaic and condemned that these observances
merit the remission of sins; that on account of them we are
accounted righteous; that on account of them, and not through
mercy on account of Christ, we obtain eternal life. And the
holy men who have lived in these kinds of life must necessarily
have learned, confidence in such observance having been rejected,
that they had the remission of sins freely; that for Christ's
sake through mercy they would obtain eternal life, and not for
the sake of these services [therefore godly persons who were
saved and continued to live in monastic life had finally come
to this, namely, that they despaired of their monastic life,
despised all their works as dung, condemned all their hypocritical
service of God, and held fast to the promise of grace in Christ,
as in the example of St. Bernard, saying, Perdite vixi,
I have lived in a sinful way]; because God only approves services
instituted by His Word, which services avail when used in faith.
