12. OF THE DISCIPLINE OF THE CHURCH, AND ITS PRINCIPAL USE IN CENSURES AND EXCOMMUNICATION.
The discipline of the Church, the consideration of which has been deferred till now, must be briefly explained, that we may be able to pass to other matters. Now discipline depends in a very great measure on the power of the keys and on spiritual jurisdiction. That this may be more easily understood let us divide the Church into two principal classes viz., clergy and people. The term clergy I use in the common acceptation for those who perform a public ministry in the Church. We shall speak first of the common discipline to which all ought to be subject, and then proceed to the clergy, who have besides that common discipline one peculiar to themselves.
But as some, from hatred of discipline, are averse to the very name, for their sake we observe,If no society, nay, no house with even a moderate family can be kept in a right state without discipline, much more necessary is it in the Church, whose state ought to be the best ordered possible. Hence as the saving doctrine of Christ is the life of the Church, so discipline is, as it were, its sinews; for to it, it is owing that the members of the body adhere together, each in its own place. Wherefore, all who either wish that discipline were abolished, or who impede the restoration of it, whether they do this of design or through thoughtlessness, certainly aim at the complete devastation of the Church. For what will be the result if every one is allowed to do as he pleases? But this must happen if to the preaching of the gospel are not added private admonition, correction, and similar methods of maintaining doctrine, and not allowing it to become lethargic. Discipline, therefore, is a kind of curb to restrain and tame those who war against the doctrine of Christ, or it is a kind of stimulus by which the indifferent are aroused; sometimes, also, it is a kind of fatherly rod, by which those who have made some more grievous lapse are chastised in mercy with the meekness of the spirit of Christ. Since, then, we already see some beginnings of a fearful devastation in the Church from the total want of care and method in managing the people, necessity itself cries aloud that there is need of a remedy. Now the only remedy is this which Christ enjoins, and the pious have always had in use.
The first foundation of discipline is to provide for private admonition; that is, if any one does not do his duty spontaneously, or behaves insolently, or lives not quite honestly, or commits something worthy of blame, he must allow himself to be admonished; and every one must study to admonish his brother when the case requires. Here especially is there occasion for the vigilance of pastors and presbyters, whose duty is not only to preach to the people, but to exhort and admonish from house to house, whenever their hearers have not profited sufficiently by general teaching; as Paul shows, when he relates that he taught "publicly, and from house to house," and testifies that he is "pure from the blood of all men," because he had not shunned to declare "all the counsel of God," (Acts 20: 20, 26, 27.) Then does doctrine obtain force and authority, not only when the minister publicly expounds to all what they owe to Christ, but has the right and means of exacting this from those whom he may observe to be sluggish or disobedient to his doctrine.
Should any one either perversely reject such admonitions, or by persisting in his faults, show that he condemns them, the injunction of Christ is that after he has been a second time admonished before witnesses, he is to be summoned to the bar of the Church, which is the consistory of elders, and there admonished more sharply, as by public authority, that if he reverence the Church he may submit and obey, (Matth. 18: 15, 17.) If even in this way he is not subdued, but persists in his iniquity, he is then, as a despiser of the Church, to be debarred from the society of believers.
But as our Saviour is not there speaking of secret faults merely we must attend to the distinction that some sins are private, others public, or openly manifest. Of the former, Christ says to every private individual, "go and tell him his fault between thee and him alone," (Matth. 18: 15.) Of open sins Paul says to Timothy, "Those that sin rebuke before all, that others also may fear," (1 Tim. 5: 20.) Our Saviour had previously used the words, "If thy brother shall trespass against thee." This clause, unless you would be captious, you cannot understand otherwise than, If this happens in a manner known to yourself, others not being privy to it. The injunction which Paul gave to Timothy to rebuke those openly who sin openly, he himself followed with Peter, (Gal. 2: 14.) For when Peter sinned so as to give public offence, he did not admonish him apart, but brought him forward in face of the Church.
The legitimate course, therefore, will be to proceed in correcting secret faults by the steps mentioned by Christ, and in open sins, accompanied with public scandal, to proceed at once to solemn correction by the Church.
Another distinction to be attended to is, that some sins are mere delinquencies, others crimes and flagrant iniquities. In correcting the latter, it is necessary to employ not only admonition or rebuke, but a sharper remedy, as Paul shows when he not only verbally rebukes the incestuous Corinthian, but punishes him with excommunication, as soon as he was informed of his crime, (1 Cor. 5: 3f.) Now then we begin better to perceive how the spiritual jurisdiction of the Church, which animadverts on sins according to the word of the Lord, is at once the best help to sound doctrine, the best foundation of order, and the best bond of unity. Therefore, when the Church banishes from its fellowship open adulterers, fornicators, thieves, robbers, the seditious, the perjured, false witnesses, and others of that description; likewise the contumacious, who, when duly admonished for lighter faults hold God and his tribunal in derision, instead of arrogating to itself anything that is unreasonable, it exercises a jurisdiction which it has received from the Lord. Moreover, lest any one should despise the judgement of the Church, or count it a small matter to be condemned by the suffrages of the faithful, the Lord has declared that it is nothing else than the promulgation of his own sentence, and that that which they do on earth is ratified in heaven. For they act by the word of the Lord in condemning the perverse, and by the word of the Lord in taking the penitent back into favour, (John 20: 23.) Those, I say, who trust that churches can long stand without this bond of discipline are mistaken unless indeed we can with impunity dispense with a help which the Lord foresaw would be necessary. And, indeed the greatness of the necessity will be better perceived by its manifold uses.
There are three ends to which the Church has respect in thus correcting and excommunicating. The first is, that God may not be insulted by the name of Christians being given to those who lead shameful and flagitous lives, as if his holy Church were a combination of the wicked and abandoned. For seeing that the Church is the body of Christ, she cannot be defiled by such fetid and putrid members, without bringing some disgrace on her Head. Therefore, that there may be nothing in the Church to bring disgrace on his sacred name, those whose turpitude might throw infamy on the name must be expelled from his family. And here, also, regard must be had to the Lord's Supper, which might be profaned by a promiscuous admission. For it is most true, that he who is intrusted with the dispensation of it, if he knowingly and willingly admits any unworthy person whom he ought and is able to repel, is as guilty of sacrilege as if he had cast the Lord's body to dogs. Wherefore, Chrysostom bitterly inveighs against priests, who, from fear of the great, dare not keep any one back. "Blood (says he, Hom. 83, in Matth.) will be required at your hands. If you fear man, he will mock you, but if you fear God, you will be respected also by men. Let us not tremble at farces, purple, or diadems; our power here is greater. Assuredly I will sooner give up my body to death, and allow my blood to be shed, than be a partaker of that pollution." Therefore, lest this most sacred mystery should be exposed to ignominy, great selection is required in dispensing it, and this cannot be except by the jurisdiction of the Church.
A second end of discipline is, that the good may not, as usually happens, be corrupted by constant communication with the wicked. For such is our proneness to go astray, that nothing is easier than to seduce us from the right course by bad example. To this use of discipline the apostle referred when he commanded the Corinthians to discard the incestuous man from their society. "A little leaven leaveneth the whole lump," (1 Cor. 5: 6.) And so much danger did he foresee here, that he prohibited them from keeping company with such persons. "If any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such a one, no not to eat," (1 Cor. 5: 11.) A third end of discipline is, that the sinner may be ashamed, and begin to repent of his turpitude. Hence it is for their interest also that their iniquity should be chastised that whereas they would have become more obstinate by indulgence, they may be aroused by the rod. This the apostle intimates when he thus writes "If any man obey not our word by this epistle, note that man, and have no company with him that he may be ashamed," (2 Thess. 3: 14.) Again, when he says that he had delivered the Corinthian to Satan, "that the spirit may be saved in the day of the Lord Jesus," (1 Cor. 5: 5;) that is as I interpret it, he gave him over to temporal condemnation, that he might be made safe for eternity. And he says that he gave him over to Satan because the devil is without the Church, as Christ is in the Church. Some interpret this of a certain infliction on the flesh, but this interpretation seems to me most improbable. (August. de Verb. Apostol. Serm. 68.)
These being the ends proposed, it remains to see in what way the Church is to execute this part of discipline, which consists in jurisdiction.
And, first, let us remember the division above laid down, that some sins are public, others private or secret. Public are those which are done not before one or two witnesses, but openly, and to the offence of the whole Church. By secret, I mean not such as are altogether concealed from men, such as those of hypocrites, (for these fall not under the judgement of the Church,) but those of an intermediate description, which are not without witnesses, and yet are not public.
The former class requires not the different steps which Christ enumerates; but whenever any thing of the kind occurs, the Church ought to do her duty by summoning the offender, and correcting him according to his fault.
In the second class, the matter comes not before the Church, unless there is contumacy, according to the rule of Christ. In taking cognisance of offences, it is necessary to attend to the distinction between delinquencies and flagrant iniquities. In lighter offences there is not so much occasion for severity, but verbal chastisement is sufficient, and that gentle and fatherly, so as not to exasperate or confound the offender, but to bring him back to himself, so that he may rather rejoice than be grieved at the correction. Flagrant iniquities require a sharper remedy. It is not sufficient verbally to rebuke him who, by some open act of evil example, has grievously offended the Church; but he ought for a time to be denied the communion of the Supper, until he gives proof of repentance. Paul does not merely administer a verbal rebuke to the Corinthians, but discards him from the Church, and reprimands the Corinthians for having borne with him so long, (1 Cor. 5: 1-7.)
This was the method observed by the ancient and purer Church, when legitimate government vas in vigour. When any one was guilty of some flagrant iniquity, and thereby caused scandal, he was first ordered to abstain from participation in the sacred Supper, and thereafter to humble himself before God, and testify his penitence before the Church. There were, moreover, solemn rites which, as indications of repentance, were wont to be prescribed to those who had lapsed. When the penitent had thus made satisfaction to the Church, he was received into favour by the laying on of hands. This admission often receives the name of peace from Cyprian, who briefly describes the formal "They act as penitents for a certain time, next they come to confession, and receive the right of communion by the laying on of hands of the bishop and clergy." Although the bishop with the clergy thus superintended the restoration of the penitent, the consent of the people was at the same time required, as he elsewhere explains.
So far was any one from being exempted from this discipline, that even princes submitted to it in common with their subjects; and justly, since it is the discipline of Christ, to whom all sceptres and diadems should be subject. Thus Theodosius, when excommunicated by Ambrose, because of the slaughter perpetrated at Thessalonica, laid aside all the royal insignia with which he was surrounded and publicly in the Church bewailed the sin into which he had been betrayed by the fraud of others, with groans and tears imploring pardon. Great kings should not think it a disgrace to them to prostrate themselves suppliantly before Christ, the King of kings; nor ought they to be displeased at being judged by the Church. For seeing they seldom hear any thing in their courts but mere flattery, the more necessary is it that the Lord should correct them by the mouth of his priests. Nay, they ought rather to wish the priests not to spare them, in order that the Lord may spare.
I here say nothing as to those by whom the jurisdiction ought to be exercised, because it has been said elsewhere, (Chap. 11 sec. 5, 6.) I only add, that the legitimate course to be taken in excommunication, as shown by Paul, is not for the elders alone to act apart from others, but with the knowledge and approbation of the Church, so that the body of the people, without regulating the procedure, may, as witnesses and guardians, observe it, and prevent the few from doing any thing capriciously. Throughout the whole procedure, in addition to invocation of the name of God, there should be a gravity bespeaking the presence of Christ, and leaving no room to doubt that he is presiding over his own tribunal.
It ought not, however, to be omitted, that the Church, in exercising severity, ought to accompany it with the spirit of meekness. For, as Paul enjoins, we must always take care that he on whom discipline is exercised be not "swallowed up with overmuch sorrow," (2 Cor. 2: 7:) for in this way, instead of cure there would be destruction. The rule of moderation will be best obtained from the end contemplated. For the object of excommunication being to bring the sinner to repentance and remove bad examples, in order that the name of Christ may not be evil spoken of, nor others tempted to the same evil courses: if we consider this, we shall easily understand how far severity should be carried, and at what point it ought to cease. Therefore, when the sinner gives the Church evidence of his repentance, and by this evidence does what in him lies to obliterate the offence, he ought not on any account to be urged farther. If he is urged, the rigour now exceeds due measure.
In this respect it is impossible to excuse the excessive austerity of the ancients, which was altogether at variance with the injunction of our Lord, and strangely perilous. For when they enjoined a formal repentance, and excluded from communion for three, or four, or seven years, or for life, what could the result be, but either great hypocrisy or very great despair? In like manner, when any one who had again lapsed was not admitted to a second repentance, but ejected from the Church, to the end of his life, (August. Ep. 54,) this was neither useful nor agreeable to reason. Whosoever, therefore, looks at the matter with sound judgement, will here regret a want of prudence.
Here, however, I rather disapprove of the public custom, than blame those who complied with it. Some of them certainly disapproved of it, but submitted to what they were unable to correct. Cyprian, indeed, declares that it was not with his own will he was thus rigorous. "Our patience, facility, and humanity, (he says, Lib. 1 Ep. 3,) are ready to all who come. I wish all to be brought back into the Church: I wish all our fellow-soldiers to be contained within the camp of Christ and the mansions of God the Father. I forgive all; I disguise much; from an earnest desire of collecting the brotherhood, I do not minutely scrutinise all the faults which have been committed against God. I myself often err, by forgiving offences more than I ought. Those returning in repentance, and those confessing their sins with simple and humble satisfaction, I embrace with prompt and full delight." Chrysostom, who is somewhat more severe, still speaks thus: "If God is so kind, why should his priest wish to appear austere?" We know, moreover, how indulgently Augustine treated the Donatists; not hesitating to admit any who returned from schism to their bishopric, as soon as they declared their repentance. But, as a contrary method had prevailed, they were compelled to follow it, and give up their own judgement.
But as the whole body of the Church are required to act thus mildly, and not to carry their rigour against those who have lapsed to an extreme, but rather to act charitably towards them, according to the precept of Paul, so every private individual ought proportionately to accommodate himself to this clemency and humanity (II Cor. 2:8). Such as have, therefore, been expelled from the Church, it belongs not to us to expunge from the number of the elect, or to despair of, as if they were already lost. We may lawfully judge them aliens from the Church, and so aliens from Christ, but only during the time of their excommunication. If then, also, they give greater evidence of petulance than of humility, still let us commit them to the judgement of the Lord, hoping better of them in future than we see at present, and not ceasing to pray to God for them. And (to sum up in one word) let us not consign to destruction their person, which is in the hand, and subject to the decision, of the Lord alone; but let us merely estimate the character of each man's acts according to the law of the Lord. In following this rule, we abide by the divine judgement rather than give any judgement of our own. Let us not arrogate to ourselves greater liberty in judging, if we would not limit the power of God, and give the law to his mercy. Whenever it seems good to Him, the worst are changed into the best; aliens are ingrafted, and strangers are adopted into the Church. This the Lord does, that he may disappoint the thoughts of men, and confound their rashness; a rashness which, if not curbed, would usurp a power of judging to which it has no title.
For when our Saviour promises that what his servants bound on earth should be bound in heaven, (Matth. 18: 18,) he confines the power of binding to the censure of the Church, which does not consign those who are excommunicated to perpetual ruin and damnation, but assures them, when they hear their life and manners condemned, that perpetual damnation will follow if they do not repent. Excommunication differs from anathema in this, that the latter completely excluding pardon, dooms and devotes the individual to eternal destruction, whereas the former rather rebukes and animadverts upon his manners; and although it also punishes, it is to bring him to salvation, by forewarning him of his future doom. If it succeeds, reconciliation and restoration to communion are ready to be given. Moreover, anathema is rarely if ever to be used. Hence, though ecclesiastical discipline does not allow us to be on familiar and intimate terms with excommunicated persons, still we ought to strive by all possible means to bring them to a better mind, and recover them to the fellowship and unity of the Church: as the apostle also says, "Yet count him not as an enemy, but admonish him as a brother," (2 Thess. 3: 15.) If this humanity be not observed in private as well as public, the danger is, that our discipline shall degenerate into destruction.
Another special requisite to moderation of discipline is as Augustine discourses against the Donatists, that private individuals must not, when they see vices less carefully corrected by the Council of Elders immediately separate themselves from the Church; nor must pastors themselves, when unable to reform all things which need correction to the extent which they could wish, cast up their ministry or by unwonted severity throw the whole Church into confusion. What Augustine says is perfectly true: "Whoever corrects what he can, by rebuking it, or without violating the bond of peace, excludes what he cannot correct, or justly condemns while he patiently tolerates what he is unable to exclude without violating the bond of peace, is free and exempted from the curse," (August. contra Parmen. Lib. 2 c. 4.) He elsewhere gives the reason. "Every pious reason and mode of ecclesiastical discipline ought always to have regard to the unity of the Spirit in the bond of peace. This the apostle commands us to keep by bearing mutually with each other. If it is not kept, the medicine of discipline begins to be not only superfluous, but even pernicious, and therefore ceases to be medicine," (Ibid. Lib. 3 c. 1.) "He who diligently considers these things neither in the preservation of unity neglects strictness of discipline, nor by intemperate correction bursts the bond of society," (Ibid. cap. 2.) He confesses, indeed, that pastors ought not only to exert themselves in removing every defect from the Church, but that every individual ought to his utmost to do so; nor does he disguise the fact, that he who neglects to admonish, accuse, and correct the bad, although he neither favours them, nor sins with them, is guilty before the Lord; and if he conducts himself so that though he can exclude them from partaking of the Supper, he does it not, then the sin is no longer that of other men, but his own. Only he would have that prudence used which our Lord also requires, "lest while ye gather up the tares, ye root up also the wheat with them," (Matth. 13: 29.) Hence he infers from Cyprian, "Let a man then mercifully correct what he can; what he cannot correct, let him bear patiently, and in love bewail and lament."
This he says on account of the moroseness of the Donatists, who, when they saw faults in the Church which the bishops indeed rebuked verbally, but did not punish with excommunication, (because they did not think that any thing would be gained in this way,) bitterly inveighed against the bishops as traitors to discipline, and by an impious schism separated themselves from the flock of Christ. Similar, in the present day, is the conduct of the Anabaptists, who, acknowledging no assembly of Christ unless conspicuous in all respects for angelic perfection, under pretence of zeal overthrow every thing which tends to edification. "Such, (says Augustin. contra Parmen. Lib. 3 c. 4,) not from hatred of other men's iniquity, but zeal for their own disputes ensnaring the weak by the credit of their name, attempt to draw them entirely away, or at least to separate them; swollen with pride, raving with petulance insidious in calumny, turbulent in sedition. That it may not be seen how void they are of the light of truth, they cover themselves with the shadow of a stern severity: the correction of a brother's fault, which in Scripture is enjoined to be done with moderation, without impairing the sincerity of love or breaking the bond of peace, they pervert to sacrilegious schism and purposes of excision. Thus Satan transforms himself into an angel of light, (2 Cor. 11: 14,) when, under pretext of a just severity, he persuades to savage cruelty, desiring nothing more than to violate and burst the bond of unity and peace; because, when it is maintained, all his power of mischief is feeble, his wily traps are broken and his schemes of subversion vanish."
One thing Augustine specially commends, viz., that if the contagion of sin has seized the multitude, mercy must accompany living discipline. "For counsels of separation are vain, sacrilegious, and pernicious because impious and proud and do more to disturb the weak good than to correct the wicked proud," (August. Ep. 64.) This which he enjoins on others he himself faithfully practised. For, writing to Aurelius, Bishop of Carthage, he complains that drunkenness, which is so severely condemned in Scripture, prevails in Africa with impunity, and advises a council of bishops to be called for the purpose of providing a remedy. He immediately adds, "In my opinion, such things are not removed by rough, harsh, and imperious measures, but more by teaching than commanding, more by admonishing than threatening. For thus ought we to act with a multitude of offenders. Severity is to be exercised against the sins of a few," (August. Ep. 64.) He does not mean, however, that the bishops where to wink or be silent because they are unable to punish public offences severely, as he himself afterwards explains. But he wishes to temper the mode of correction, so as to give soundness to the body rather than cause destruction. And, accordingly, he thus concludes: "Wherefore, we must on no account neglect the injunction of the apostle, to separate from the wicked, when it can be done without the risk of violating peace, because he did not wish it to be done otherwise, (1 Cor. 5: 13;) we must also endeavour, by bearing with each other, to keep the unity of the Spirit in the bond of peace," (Eph. 4: 2.)
The remaining part of discipline, which is not, strictly speaking, included in the power of the keys, is when pastors, according to the necessity of the times, exhort the people either to fasting and solemn prayer, or to other exercises of humiliation, repentance, and faith, the time, mode, and form of these not being prescribed by the Word of God, but left to the judgement of the Church. As the observance of this part of discipline is useful, so it was always used in the Church, even from the days of the apostles. Indeed, the apostles themselves were not its first authors, but borrowed the example from the Law and Prophets. For we there see, that as often as any weighty matter occurred the people were assembled and supplication and fasting appointed. In this, therefore, the apostles followed a course which was not new to the people of God, and which they foresaw would be useful. A similar account is to be given of the other exercises by which the people may either be aroused to duty, or kept in duty and obedience. We every where meet with examples in Sacred History, and it is unnecessary to collect them. In general, we must hold that whenever any religious controversy arises, which either a council or ecclesiastical tribunal behaves to decide; whenever a minister is to be chosen; whenever, in short, any matter of difficulty and great importance is under consideration: on the other hand, when manifestations of the divine anger appear, as pestilence, war, and famine, the sacred and salutary custom of all ages has been for pastors to exhort the people to public fasting and extraordinary prayer. Should any one refuse to admit the passages which are adduced from the Old Testament, as being less applicable to the Christian Church, it is clear that the apostles also acted thus; although, in regard to prayer, I scarcely think any one will be fold to stir the question. Let us, therefore, make some observations on fastings since very many, not understanding what utility there can be in it, judge it not to be very necessary, while others reject it altogether as superfluous. Where its use is not well known it is easy to fall into superstition.
A holy and lawful fast has three ends in view. We use it either to mortify and subdue the flesh, that it may not wanton, or to prepare the better for prayer and holy meditation; or to give evidence of humbling ourselves before God, when we would confess our guilt before him.
The first end is not very often regarded in public fasting, because all have not the same bodily constitution, nor the same state of health, and hence it is more applicable to private fasting.
The second end is common to both, for this preparation for prayer is requisite for the whole Church, as well as for each individual member.
The same thing may be said of the third. For it sometimes happens that God smites a nation with war or pestilence, or some kind of calamity. In this common chastisement it behaves the whole people to plead guilty, and confess their guilt. Should the hand of the Lord strike any one in private, then the same thing is to be done by himself alone, or by his family. The thing, indeed, is properly a feeling of the mind. But when the mind is affected as it ought, it cannot but give vent to itself in external manifestation, especially when it tends to the common edification, that all, by openly confessing their sin, may render praise to the divine justice, and by their example mutually encourage each other.
Hence fasting, as it is a sign of humiliation, has a more frequent use in public than among private individuals, although, as we have said, it is common to both. In regard, then, to the discipline of which we now treat, whenever supplication is to be made to God on any important occasion, it is befitting to appoint a period for fasting and prayer. Thus when the Christians of Antioch laid hands on Barnabas and Paul, that they might the better recommend their ministry, which was of so great importance, they joined fasting and prayer, (Acts 13: 3.) Thus these two apostles afterwards, when they appointed ministers to churches, were wont to use prayer and fasting, (Acts 14: 23.) In general, the only object which they had in fasting was to render themselves more alert and disencumbered for prayer. We certainly experience that after a full meal the mind does not so rise toward God as to be borne along by an earnest and fervent longing for prayer, and perseverance in prayer. In this sense is to be understood the saying of Luke concerning Anna, that she "served God with fastings and prayers, night and day," (Luke 2: 37.) For he does not place the worship of God in fasting, but intimates that in this way the holy woman trained herself to assiduity in prayer. Such was the fast of Nehemiah, when with more intense zeal he prayed to God for the deliverance of his people, (Neh. 1: 4.) For this reason Paul says, that married believers do well to abstain for a season, (1 Cor. 7: 5,) that they may have greater freedom for prayer and fasting, when by joining prayer to fasting, by way of help, he reminds us it is of no importance in itself, save in so far as it refers to this end. Again, when in the same place he enjoins spouses to render due benevolence to each other, it is clear that he is not referring to daily prayers but prayers which require more than ordinary attention.
On the other hand, when pestilence begins to stalk abroad, or famine or war, or when any other disaster seems to impend over a province and people, (Esther 4: 16,) then also it is the duty of pastors to exhort the Church to fasting, that she may suppliantly deprecate the Lord's anger. For when he makes danger appear, he declares that he is prepared and in a manner armed for vengeance. In like manner, therefore, as persons accused were anciently wont, in order to excite the commiseration of the judge, to humble themselves suppliantly with long beard, dishevelled hair, and coarse garments, so when we are charged before the divine tribunal, to deprecate his severity in humble raiment is equally for his glory and the public edification, and useful and salutary to ourselves. And that this was common among the Israelites we may infer from the words of Joel. For when he says, "Blow the trumpet in Zion, sanctify a fast, call a solemn assembly," &c., (Joel 2: 15,) he speaks as of things received by common custom. A little before he had said that the people were to be tried for their wickedness, and that the day of judgement was at hand, and he had summoned them as criminals to plead their cause; then he exclaims that they should hasten to sackcloth and ashes, to weeping and fasting; that is humble themselves before God with external manifestations. The sackcloth and ashes, indeed, were perhaps more suitable for those times, but the assembly, and weeping and fasting, and the like, undoubtedly belong, in an equal degrees to our age, whenever the condition of our affairs so requires. For seeing it is a holy exercise both for men to humble themselves, and confess their humility, why should we in similar necessity use this less than did those of old? We read not only that the Israelitish Church, formed and constituted by the word of God, fasted in token of sadness, but the Ninevites also, whose only teaching had been the preaching of Jonah. Why, therefore should not we do the same?
But it is an external ceremony, which, like other ceremonies terminated in Christ. Nay, in the present day it is an admirable help to believers, as it always was, and a useful admonition to arouse them, lest by too great security and sloth they provoke the Lord more and more when they are chastened by his rod. Accordingly, when our Saviour excuses his apostles for not fasting, he does not say that fasting was abrogated, but reserves it for calamitous times, and conjoins it with mourning. "The days will come when the bridegroom shall be taken from them," (Matth. 9: 35; Luke 5: 34.)
But that there may be no error in the name, let us define what fasting is; for we do not understand by it simply a restrained and sparing use of food, but something else. The life of the pious should be tempered with frugality and sobriety, so as to exhibit, as much as may be, a kind of fasting during the whole course of life. But there is another temporary fast, when we retrench somewhat from our accustomed mode of living, either for one day or a certain period, and prescribe to ourselves a stricter and severer restraint in the use of that ordinary food. This consists in three things, viz., the time, the quality of food, and the sparing use of it. By the time I mean, that while fasting we are to perform those actions for the sake of which the fast is instituted. For example, when a man fasts because of solemn prayer, he should engage in it without having taken food. The quality consists in putting all luxury aside, and, being contented with common and meaner food, so as not to excite our palate by dainties. In regard to quantity, we must eat more lightly and sparingly only for necessity and not for pleasure.
But the first thing always to be avoided is, the encroachment of superstition, as formerly happened, to the great injury of the Church. It would have been much better to have had no fasting at all, than have it carefully observed, but at the same time corrupted by false and pernicious opinions into which the world is ever and anon falling unless pastors obviate them by the greatest fidelity and prudence.
The first thing is constantly to urge the injunction of Joel, "Rend your heart, and not your garments," (Joel 2: 13;) that is, to remind the people that fasting in itself is not of great value in the sight of God, unless accompanied with internal affection of the heart, true dissatisfaction with sin and with one's self true humiliation, and true griefs from the fear of God; nay, that fasting is useful for no other reasons than because it is added to these as an inferior help. There is nothing which God more abominates than when men endeavour to cloak themselves by substituting signs and external appearance for integrity of heart. Accordingly, Isaiah inveighs most bitterly against the hypocrisy of the Jews in thinking that they had satisfied God when they had merely fasted, whatever might be the impiety and impure thoughts which they cherished in their hearts. "Is it such a fast that I have chosen?" (Isa. 58: 5.) See also what follows. The fast of hypocrites is, therefore, not only useless and superfluous fatigue, but the greatest abomination.
Another evil akin to this, and greatly to be avoided, is, to regard fasting as a meritorious work and species of divine worship. For seeing it is a thing which is in itself indifferent, and has no importance except on account of those ends to which it ought to have respect, it is a most pernicious superstition to confound it with the works enjoined by God, and which are necessary in themselves without reference to any thing else. Such was anciently the dream of the Manichees, in refuting whom Augustine clearly shows that fasting is to be estimated entirely by those ends which I have mentioned, and cannot be approved by God, unless in so far as it refers to them.
Another error, not indeed so impious, but perilous, is to exact it with greater strictness and severity as one of the principal duties, and extol it with such extravagant encomiums as to make men imagine that they have done something admirable when they have fasted. In this respect I dare not entirely excuse ancient writers from having sown some seeds of superstition, and given occasion to the tyranny which afterwards arose. We sometimes meet with sound and prudent sentiments on fasting, but we also ever and anon meet with extravagant praises, lauding it as one of the cardinal virtues.
Then the superstitious observance of Lent had everywhere prevailed: for both the vulgar imagined that they thereby performed some excellent service to God, and pastors commended it as a holy imitation of Christ; though it is plain that Christ did not fast to set an example to others, but, by thus commencing the preaching of the gospel, meant to prove that his doctrine was not of men, but had come from heaven. And it is strange how men of acute judgement could fall into this gross delusion, which so many clear reasons refute: for Christ did not fast repeatedly, (which he must have done had he meant to lay down a law for an anniversary fast,) but once only, when preparing for the promulgation of the gospel. Nor does he fast after the manner of men, as he would have done had he meant to invite men to imitation; he rather gives an example, by which he may raise all to admire rather than study to imitate him. In short, the nature of his fast is not different from that which Moses observed when he received the law at the hand of the Lord, (Exod. 24: 18; 34: 28.) For, seeing that that miracle was performed in Moses to establish the law, it behaved not to be omitted in Christ, lest the gospel should seem inferior to the law. But from that day, it never occurred to any one, under pretence of imitating Moses, to set up a similar form of fast among the Israelites. Nor did any of the holy prophets and fathers follow it, though they had inclination and zeal enough for all pious exercises: for though it is said of Elijah that he passed forty days without meat and drink, (1 Kings 19: 8,) this was merely in order that the people might recognise that he was raised up to maintain the law, from which almost the whole of Israel had revolted.
It was therefore merely false zeal, replete with superstition, which set up a fast under the title and pretext of imitating Christ; although there was then a strange diversity in the mode of the fasts as is related by Cassiodorus in the ninth book of the History of Socrates: "The Romans," says he, "had only three weeks, but their fast was continuous, except on the Lord's day and the Sabbath. The Greeks and Illyrians had, some six, others seven, but the fast was at intervals. Nor did they differ less in the kind of food: some used only bread and water, others added vegetables; others had no objection to fish and fowls; others made no difference in their food." Augustine also makes mention of this difference in his latter epistle to Januarius.
Worse times followed. To the absurd zeal of the vulgar were added rudeness and ignorance in the bishops, lust of power, and tyrannical rigour. Impious laws were passed, binding the conscience in deadly chains. The eating of flesh was forbidden, as if a man were contaminated by it. Sacrilegious opinions were added, one after another, until all became an abyss of error. And that no kind of depravity might be omitted, they began under a most absurd pretence of abstinence, to make a mock of God; for in the most exquisite delicacies they seek the praise of fasting: no dainties now suffice; never was there greater abundance or variety or savouriness of food. In this splendid display they think that they serve God. I do not mention that at no time do those who would be thought the holiest of them wallow more foully. In short, the highest worship of God is to abstain from flesh, and, with this reservation, to indulge in delicacies of every kind. On the other hand, it is the greatest impiety, impiety scarcely to be expiated by death, for any one to taste the smallest portion of bacon or rancid flesh with his bread. Jerome, writing to Nepotian, relates, that even in his day there were some who mocked God with such follies: those who would not even put oil in their food caused the greatest delicacies to be procured from every quarter; nay, that they might do violence to nature, abstained from drinking water, and caused sweet and costly potions to be made for them, which they drank not out of a cup, but a shell. What was then the fault of a few is now common among all the rich: they do not fast for any other purpose than to feast more richly and luxuriously. But I am unwilling to waste many words on a subject as to which there can be no doubt. All I say is, that, as well in fasts as in all other parts of discipline, the Papists are so far from having anything right, anything sincere, anything duly framed and ordered, that they have no occasion to plume themselves as if anything was left them that is worthy of praise.
We come now to the second part of discipline, which relates specially to the clergy. It is contained in the canons, which the ancient bishops framed for themselves and their order: for instance, let no clergyman spend his time in hunting in gaming or in feasting; let none engage in usury or in trade; let none be present at lascivious dances and the like. Penalties also were added to give a sanction to the authority of the canons, that none might violate them with impunity. With this view, each bishop was intrusted with the superintendence of his own clergy, that he might govern them according to the canons, and keep them to their duty. For this purpose, certain annual visitations and synods were appointed that if any one was negligent in his office he might be admonished; if any one sinned, he might be punished according to his fault. The bishops also had their provincial synods once, anciently twice, a-year, by which they were tried, if they had done anything contrary to their duty. For if any bishop had been too harsh or violent with his clergy, there was an appeal to the synod, though only one individual complained. The severest punishment was deposition from office, and exclusion, for a time, from communion. But as this was the uniform arrangement, no synod rose without fixing the time and place of the next meeting. To call an universal council belonged to the emperor alone as all the ancient summoning testify.
As long as this strictness was in force, the clergy demanded no more in word from the people than they performed in act and by example; nay, they were more strict against themselves than the vulgar; and, indeed, it is becoming that the people should be ruled by a kindlier, and, if I may so speak, laxer discipline; that the clergy should be stricter in their censures, and less indulgent to themselves than to others.
How this whole procedure became obsolete it is needless to relate, since, in the present day, nothing can be imagined more lawless and dissolute than this order, whose licentiousness is so extreme that the whole world is crying out. I admit that, in order not to seem to have lost all sight of antiquity, they, by certain shadows, deceive the eyes of the simple; but these no more resemble ancient customs than the mimicry of an ape resembles what men do by reason and counsel. There is a memorable passage in Xenophon, in which he mentions, that when the Persian had shamefully degenerated from the customs of their ancestors, and had fallen away from an austere mode of life to luxury and effeminacy, they still, to hide the disgrace, were sedulously observant of ancient rites, (Cyrop. Lib. 8.) For while, in the time of Cyrus, sobriety and temperance so flourished that no Persian required to wipe his nose, and it was even deemed disgraceful to do so, it remained with their posterity, as a point of religion, not to remove the mucus from the nostril, though they were allowed to nourish within, even to putridity, those fetid humours which they had contracted by gluttony. In like manner, according to the ancient custom, it was unlawful to use cups at table; but it was quite tolerable to swallow wine so as to make it necessary to be carried off drunk. It was enjoined to use only one meal a day: this these good successors did not abrogate, but they continued their surfeit from midday to midnight. To finish the day's march, fasting, as the law enjoined it, was the uniform custom; but in order to avoid lassitude, the allowed and usual custom was to limit the march to two hours. As often as the degenerate Papists obtrude their rules that they may show their resemblance to the holy fathers, this example will serve to expose their ridiculous imitation. Indeed, no painter could paint them more to the life.
In one thing they are more than rigid and inexorable,in not permitting priests to marry. It is of no consequence to mention with what impunity whoredom prevails among them, and how, trusting to their vile celibacy, they have become callous to all kinds of iniquity. The prohibition, however, clearly shows how pestiferous all traditions are, since this one has not only deprived the Church of fit and honest pastors, but has introduced a fearful sink of iniquity, and plunged many souls into the gulf of despair. Certainly, when marriage was interdicted to priests, it was done with impious tyranny, not only contrary to the word of God, but contrary to all justice. First, men had no title whatever to forbid what God had left free; secondly it is too clear to make it necessary to give any lengthened proof that God has expressly provided in his Word that this liberty shall not be infringed. I omit Paul's injunction, in numerous passages, that a bishop be the husband of one wife; but what could be stronger than his declaration, that in the latter days there would be impious men "forbidding to marry?" (1 Tim. 4: 3.) Such persons he calls not only impostors, but devils. We have therefore a prophecy, a sacred oracle of the Holy Spirit, intended to warn the Church from the outset against perils and declaring that the prohibition of marriage is a doctrine of devils.
They think that they get finely off when they wrest this passage, and apply it to Montanus, the Tatians, the Encratites, and other ancient heretics. These (they say) alone condemned marriage; we by no means condemn it, but only deny it to the ecclesiastical order, in whom we think it not befitting. As if, even granting that this prophecy was primarily fulfilled in those heretics, it is not applicable also to themselves; or, as if one could listen to the childish quibble, that they do not forbid marriage, because they do not forbid it to all. This is just as if a tyrant were to contend that a law is not unjust because its injustice presses only on a part of the state.
They object that there ought to be some distinguishing mark between the clergy and the people; as if the Lord had not provided the ornaments in which priests ought to excel. Thus they charge the apostle with having disturbed the ecclesiastical order, and destroyed its ornament, when, in drawing the picture of a perfect bishop, he presumed to set down marriage among the other endowments which he required of them. I am aware of the mode in which they expound this, viz., that no one was to be appointed a bishop who had a second wife. This interpretation, I admit, is not new; but its unsoundness is plain from the immediate context, which prescribes the kind of wives whom bishops and deacons ought to have. Paul enumerates marriage among the qualities of a bishop; those men declare that, in the ecclesiastical order, marriage is an intolerable vice; and, indeed, not content with this general vituperation, they term it, in their canons, the uncleanness and pollution of the flesh, (Siric. ad Episc. Hispaniar.) Let every one consider with himself from what forge these things have come. Christ deigns, so to honour marriage as to make it an image of his sacred union with the Church. What greater eulogy could be pronounced on the dignity of marriage? How, then, dare they have the effrontery to give the name of unclean and polluted to that which furnishes a bright representation of the spiritual grace of Christ?
Though their prohibition is thus clearly repugnant to the word of God, they, however, find something in the Scriptures to defend it. The Levitical priests, as often as their ministerial course returned, behaved to keep apart from their wives, that they might be pure and immaculate in handling sacred things; and it were therefore very indecorous that our sacred things, which are more noble, and are ministered every day, should be handled by those who are married: as if the evangelical ministry were of the same character as the Levitical priesthood. These, as types, represented Christ, who, as mediator between God and men, was, by his own spotless purity, to reconcile us to the Father. But as sinners could not in every respect exhibit a type of his holiness, that they mighty however shadow it forth by certain lineaments, they were enjoined to purify themselves beyond the manner of men when they approached the sanctuary inasmuch as they then properly prefigured Christ appearing in the tabernacle, an image of the heavenly tribunal, as pacificators, to reconcile men to God. As ecclesiastical pastors do not sustain this character in the present day, the comparison is made in vain. Wherefore, the apostle declares distinctly, without reservation, "Marriage is honourable in all, and the bed undefiled; but whoremongers and adulterers God will judge," (Heb. 13: 4.) And the apostles showed, by their own example, that marriage is not unbefitting the holiness of any function, however excellent; for Paul declares, that they not only retained their wives but led them about with them, (1 Cor. 9: 5.)
Then how great the effrontery when, in holding forth this ornament of chastity as a matter of necessity, they throw the greatest obloquy on the primitive Church, which, while it abounded in admirable divine erudition, excelled more in holiness. For if they pay no regard to the apostles, (they are sometimes wont strenuously to condemn them,) what, I ask, will they make of all the ancient fathers, who, it is certain, not only tolerated marriage in the episcopal order, but also approved it? They forsooth, encouraged a foul profanation of sacred things when the mysteries of the Lord were thus irregularly performed by them. In the Council of Nice, indeed there was some question of proclaiming celibacy: as there are never wanting little men of superstitious minds, who are always devising some novelty as a means of gaining admiration for themselves. What was resolved? The opinion of Paphnutius was adopted, who pronounced legitimate conjugal intercourse to be chastity, (Hist. Trip. Lib. 2 c. 14.) The marriage of priests, therefore, continued sacred, and was neither regarded as a disgrace, nor thought to cast any stain on their ministry.
In the times which succeeded, a too superstitious admiration of celibacy prevailed. Hence, ever and anon, unmeasured encomiums were pronounced on virginity so that it became the vulgar belief that scarcely any virtue was to be compared to it. And although marriage was not condemned as impurity, yet its dignity was lessened, and its sanctity obscured; so that he who did not refrain from it was deemed not to have a mind strong enough to aspire to perfection. Hence those canons which enacted, first, that those who had attained the priesthood should not contract marriage; and, secondly, that none should be admitted to that order but the unmarried, or those who, with the consent of their wives, renounced the marriage-bed. These enactments, as they seemed to procure reverence for the priesthood, were, I admit, received even in ancient times with great applause. But if my opponents plead antiquity, my first answer is, that both under the apostles, and for several ages after, bishops were at liberty to have wives: that the apostles themselves, and other pastors of primitive authority, who succeeded them, had no difficulty in using this liberty, and that the example of the primitive Church ought justly to have more weight than allow us to think that what was then received and used with commendation is either illicit or unbecoming. My second answer is, that the age, which, from an immoderate affection for virginity, began to be less favourable to marriage, did not bind a law of celibacy on the priests, as if the thing were necessary in itself, but gave a preference to the unmarried over the married. My last answer is, that they did not exact this so rigidly as to make continence necessary and compulsory on those who were unfit for it. For while the strictest laws were made against fornication, it was only enacted with regard to those who contracted marriage that they should be superseded in their office.
Therefore, as often as the defenders of this new tyranny appeal to antiquity in defence of their celibacy, so often should we call upon them to restore the ancient chastity of their priests, to put away adulterers and whoremongers, not to allow those whom they deny an honourable and chaste use of marriage, to rush with impunity into every kind of lust, to bring back that obsolete discipline by which all licentiousness is restrained, and free the Church from the flagitous turpitude by which it has long been deformed. When they have conceded this, they will next require to be reminded not to represent as necessary that which, being in itself free, depends on the utility of the Church.
I do not, however, speak thus as if I thought that on any condition whatever effect should be given to those canons which lay a bond of celibacy on the ecclesiastical orders but that the better-hearted may understand the effrontery of our enemies in employing the name of antiquity to defame the holy marriage of priests.
In regard to the Fathers, whose writings are
extant, none of them, when they spoke their own mind, with the
exception of Jerome, thus malignantly detracted from the honour of
marriage. We will be contented with a single passage from
Chrysostom, because he being a special admirer of virginity, cannot
be thought to be more lavish than others in praise of matrimony.
Chrysostom thus speaks: "The first degree of chastity is pure
virginity; the second, faithful marriage. Therefore, a chaste love
of matrimony is the second species of virginity," (Chrysost. Hom. de