Note 1075 — XXV. THE REFORMATION IN GERMANY.

Spalatin. ann. 1525.

Pomeranius, a priest of Wittenberg, in writing to Spalatin, gives as the reason of Luther’s marriage—“Maligna fama effecit ut Doct. Martinus insperato fieret conjunx;” and Luther, in a letter to the same, admits this even more distinctly—“Os obstruxi infamantibus me cum Catherina Borana.” That his action was not generally approved by his friends is apparent from his asking Michael Stiefel to pray that his new life may sanctify him—“Nam vehementer irritantur sapientes, etiam inter nostros.”—Spalatin. ubi sup.

That surprise should have been aroused is singular, when he had already proclaimed the most extreme views in favor of matrimony. As early as 1522 he delivered his famous “Sermo de Matrimonio,” in which he enjoins it in the strictest manner as a duty incumbent upon all. Thus, in considering the impediments to marriage, he treats of vows, concerning which he says: “Sin votum admissum est, videndum tibi est, ut supra memoravi, num tribus eviratorum generibus comprehendaris, quæ conjugio ademit Deus, ubi te in aliquo istorum uno non repereris, votum rescindas, monasticen deseras oportet; moxque ad naturalem sociam adjungas te matrimonii lege.”—P. I. c. 8 (Opp. Ed. Vuitemberg. V. 121). To this must be added his decided opinions on the subject of conjugal rights, as developed in the well-known passage which has excited so much animadversion, and which, if we are to interpret it literally, conveys a doctrine which sounds so strangely as the precept of a teacher of morality. In treating of the causes of divorce, he remarks: “Tertia ratio est, ubi alter alteri sese subduxerit, ut debitam benevolentiam persolvere nolit, aut habitare cum renuerit. Reperiuntur enim interdum adeo pertinaces uxores, qui etiam si decies in libidinem prolabentur mariti pro sua duritia non curarent. Hic oportunum est ut maritus dicat ‘Si tu nolueris, alia volet.’ Si domina nolit, adveniat ancilla, ita tamen ut antea iterum et tertio uxorem admoneat maritus, et coram aliis ejus etiam pertinaciam detegat, ut publice et ante conspectum ecclesiæ, duritia ejus et agnoscatur et reprehendatur. Si tum renuat, repudia eam, et in vicem Vasti, Ester surroga, Assueri regis exemplo” (Ibid. p. 123).

One conclusion, at least, can safely be drawn from this, that the morality of the age had impressed Luther with the belief that the self-restraint of chastity was impossible.

That the Catholics should make themselves merry over the marriage of the apostate monk and nun was to be expected, and Jerome Emser did not think it beneath him to write an epithalamium on the wedding of his former friend, of which the following may be taken as a specimen—