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 sacrilegious
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. 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