Chapter 27 — Article XXVII: Of Monastic Vows
Section 1. What is taught among us 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, monastic life was voluntary. Afterward, when discipline was corrupted, vows were added everywhere, with the design of restoring discipline by this means, as by a prison. Many other observances were added besides vows, in course of time. And these fetters were laid upon many before the lawful age, contrary to the Canons. Many also entered into this kind of life through ignorance, being unable to judge of their strength, though they were of sufficient age. Being thus ensnared, they were compelled to remain, even though some could have been freed by the Canons. And this was more the case in convents of women than of monks, although more consideration should have been shown the weaker sex. This rigor displeased many good men before this time, who saw that young men and maidens were thrown into convents for a maintenance. They saw what unfortunate results came of this procedure, and what scandals were created, what snares were laid for consciences! They were grieved that the authority of the Canons in so momentous a matter was utterly set aside and despised. To these evils was added an opinion concerning vows which, it is well known, in former times displeased even those monks who were more considerate. They taught that monastic vows were equal to Baptism; they taught that by this kind of life they merited forgiveness of sins and justification before God. Yea, they added that the monastic life not only merited righteousness before God, but greater things still, because it kept not only the precepts but also the evangelical counsels. Thus they made men believe that the monastic profession was far better than Baptism, and that the monastic life was more meritorious than that of magistrates, than the life of pastors, and such like, who served their calling in accordance with God's commands, without any man-made rules. None of these things can be denied; for they appear in their own books. What happened next in the monasteries? Formerly they were schools of theology and of other branches useful to the Church; from them came pastors and bishops. Now it is different. It is needless to rehearse what is known to all. Formerly they came together to learn; now they feign that it is a kind of life instituted to merit grace and righteousness; yea, they preach that it is a state of perfection, and they put it far above all other modes of life ordained by God. These things we have recounted without odious exaggeration, to the end that our doctrine on this point might be better understood. First, concerning such as contract matrimony: since among us there are many priests and monks who, having abandoned the monastic life, have contracted matrimony, we teach that those who have done this have acted rightly; for they have been released from their vows by a divine dispensation, in that Christ has redeemed and freed them from the bondage of the law. These things being so, we refer to the canons themselves for the refutation of the adversaries. For the Canons say, if any one through ignorance or from other causes has made a vow he cannot fulfil, such person may be freed from his vow. Now, if we look at the matter closely, it is certain that many who made monastic vows did not fully understand them, and were not able to keep them. Neither ought any one be compelled to obey a vow which is impossible to be kept or is unlawful. And we believe that this is the right view to take of the matter. For Paul says, 1 Cor. 7:20: Let every man abide in the same calling wherein he was called. Also verse 9: It is better to marry than to burn. Furthermore, faith requires that we understand what God demands and what is possible for us. So when a monk perceives that he cannot live a chaste life in the monastery, he ought to leave and marry. For all human tradition must yield to the word of God, and to faith, and to the divine ordinance of matrimony. We believe therefore that those who have broken their monastic vows, were moved thereto by a divine impulse, not by mere wantonness of will. Therefore we do not condemn them, but praise them. And of the vow of celibacy itself, we teach that it cannot be a work that merits justification; for justification is only by faith in Christ. Now, if a monk thinks that he merits justification by his vow of celibacy, he errs greatly. But on the other hand, those who believe that they are able to keep the vow of celibacy without sin, and that they are fit for it, may remain in the monastic life; for we have no desire to break up monasteries or to forbid celibacy. We only say that whoever wishes to live celibate may do so. But whoever cannot live celibate without sin ought to marry. Neither do we condemn the vow of poverty; those who wish to live in voluntary poverty and to serve God in this manner, may do so. But the vow of poverty ought not to be made a matter of merit and of satisfaction for sins. For poverty itself, if undertaken in the right spirit and for God's glory, is not sinful.