s which forbids marriage. This may
now be readily understood when the law against marriage is maintained by
such penalties.

"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