Boultbee on Article XXXII: Of the Marriage of Priests

The comparison of the Latin with the English text appears to throw no additional light on the subject of this Article. The cor- rei^ending Article of 1552 consisted of the first clause only of the present form, and that with some verbal Variation. The change thus introduced is somewhat material. In the earlier form of the Article it was simply asserted that the marriage of the clergy was not forbidden. It is now added that they are imder no different obligation from other Christian men in this respect, and that it is lawful for them to marry.

The wording of the Article does not appear to be traced to

any special source. In the negotiations between Henry VIII.

and the Lutherans in 1538 for agreement on a confession of

faith, it was on the point of clerical celibacy, together with

transubstantiation and private masses, that they &iled to

agree.*

’ Ilardwick, c. iv.

274 ARTICLK XXXn.

Observations on Abticle XXXn.

The Scripture authority on this question is so clear, that little remains beyond the history of the growth of the restric- tion on the marriage of the clergy.

From very early times there was an imdue regard paid to celibacy, as having in itself some peculiar virtue, instead of being a state of life profitable for the usefulness of some, according to the decision of St. Paul on this subject.* ‘Every man hath his proper gift of God, one after this manner and another after that.’

The origin of these opinions may with high probability be traced up to those notions of evil connected with matter which had for centuries been a part of Eastern philosophy, and which led to ascetic practices long before the commencement of Christianity. Gnostic and Manichean doctrines were van- quished by the Church, but, as often happens, the conquerors became tinged with some of the views of the conquered.

At the Council of Nice a decree to enforce celibacy on the clergy was proposed, but it was rejected. But shortly before this, A.D. 305, the Council of Illiberis, a provincial council in Spain, had prohibited the clergy from marriage.^ After this there was a struggle for centuries. The popular feeling un- doubtedly attributed superior efficacy and sanctity to an unmarried priest. Gregory VII., a.d. 1074, is commonly spoken of as first effectually imposing cehbacy on the clergy. In England ^chbishop Anselm, a.d. 1108, finally enforced the same.

The doctrine of the Romish Church is stated thus by the Coimcil of Trent’ :

Canon 6. Marriage is disannulled if one of the parties enters into a religious order.

Canon 9 anathematises all who affirm that persons in holy orders, or regulars, who have made a solemn profession of chastity, may contract marriage.

The Greek Church requires marriage as a qualification for the priesthood, but does not permit a priest who is a widower to re-marry — so interpreting 1 Tim. iii. 2, 12.

The question of the celibacy of the clergy has been, and is, much discussed in the Homan Church. It seems to be main- tamed from a feeling of its importance to the Papal system. It isolates the clergy from the ordinary interests and associ> ations of their fellow-countrymen, and fits them better to be the willing ministers of a foreign power. It is probable also that the laity may upon the whole prefer an unmarried clergy to receive the secrets of the confessional.

TS

[…]

Notes

• 1 Cor. vii. 7. * Neander. iii. p. 197. * Sess. xxiv.