Showing posts with label Polygamy. Show all posts
Showing posts with label Polygamy. Show all posts

Thursday, April 30, 2009

Luther's "Teachings" on Bigamy and Catholic Double Standards

Discrediting the Reformation by indicting Martin Luther of teaching bigamy and polygamy lives on. Over on the Catholic Answers forum they started discussing Luther's statement "sin boldly." Well, eventually a Roman Catholic interpreted Luther's statement in light of Luther's involvement in the Phillip of Hesse bigamy debacle. It was stated,

"...not only Luther, but Philip Melanchthon, Martin Bucer and several other 'reformers' did in fact, teach it was 'OK to sin,' for they gave Philip of Hesse permission to take a second wife!"
And also:

"...reluctantly or not, Luther, Melanchthon, Bucer et al, did indeed and in fact give their 'consent' to Philip for him to take a second wife while his first one was still living! A blatant disregard for the commandments! And if that's not to 'sin boldly,' then I don't know what is!!"
So, according to these comments, when Luther said "sin boldly" he meant living a life of wanton lawlessness, in fact go ahead and have a few wives! Of course, Luther meant no such thing when he wrote "sin boldly." The ironic thing about the person making these comments is his ability to maneuver around Google Books and present posts in which he tries to make one think context and history are important. Unfortunately, he proves on a most fundamental level, he's completely ignorant of Luther, history, and Luther's theology.

I've written on the topic of Luther's alleged bigamy and polygamy approval before, but I'd like to approach it from a different perspective this time, and notice some historical details being left out, as well as an interesting double standard. I've been reading Henry VIII and Luther by Erwin Doernberg (California: Stanford University Press, 1961). Henry VIII provoked a lot of controversy in regards to his marital state. He wanted the Pope to grant him a divorce from his wife so he could marry another woman. Doernberg raises an interesting parallel between those who indict Luther for bigamy, while letting the Pope, Erasmus, and many others off the hook. The following text is from pages 73-78.

Here it is necessary to interrupt the story [of Henry VIII] and to discuss briefly the Pope's preference for bigamy. We shall see later on that Luther also was of the opinion that, compared with divorce, bigamy was the lesser scandal.

There is a curious tendency among some English historians,by no means confined to Roman Catholics, not only to preserve a conspiratorial silence about the Pope's genuine conviction but to follow up their silence about the Pope with a disgusted exposure of so 'typically Lutheran' an immorality.

Since this procedure has been chosen even by outstanding writers who are rightly regarded as authorities, it is only natural that the falsity should have been repeated, probably often in perfect innocence, by lesser writers.

Monogamy was the normal thing among Christians and nobody in Henry VIII's time, with the exception of the Anabaptists of Munster (1534), denied its normality. Neither the Pope nor Luther regarded bigamy as desideratum; but both of them, and not they alone, regarded it as the lesser evil compared with divorce.

Erasmus of Rotterdam gave, quite casually, the same advice. He was drawn into Henry's affair in 1526 when Catherine requested of him, through her chamberlain Lord Mountjoy, that he should come to her aid by writing in her favour. The result was the book Matrimonii Christiani Institutio in which the problems of divorce and impediments are discussed at length; the book maintains that a marriage with a deceased brother's wife does not, as such, present a cause for nullification. During 1527 Erasmus was in correspondence with Vives and the King's divorce affair was being discussed.On September 2nd Erasmus wrote: 'Far be it from me to mix in the affair of Jupiter and Juno, particularly as I know little about it. But I should prefer that he should take two Junos rather than put away one.'

The mere fact that the Pope, Luther and Erasmus considered bigamy to be the obvious preferable solution indicates clearly that this idea, so alien and unacceptable to the modern mind, was a perfectly reasonable reaction at the time. Among those who had no scruples were also, for instance, the French ambassador, the King of France (who in April 1532 said to Chapuys that the King should go ahead and marry the
lady of his choice as Louis XII had done in 1499; again in January 1533 he advised Henry, through du Bellay, that he should marry Anne without hesitation and afterwards defend his cause) and Lord Wiltshire. The Pope, when discussing the possibility of a marriage between Princess Mary and the Duke of Norfolk's son, was aware of the fact that the Earl of Surrey had a wife living; this, in the Pope's opinion, was not too important as he had been forced into the marriage. Erasmus is particularly well suited to show that the proposal of bigamy was not regarded as shocking; had he felt that he could be taken to task for proposing an immoral solution, he to would never have given such an opinion in a letter written to England. Erasmus was not a courageous man. Indeed, after 1531, when he realized the course that events were taking, he no longer complied with the wishes of Queen Catherine, who again asked him for help at that time; he hedged and tiptoed precisely as he had done twelve years earlier when he was asked to state whether he was for or against Luther. Soon afterwards the necessity for caution had vanished, and then Erasmus dedicated some of his books to Lord Rochford—Anne Boleyn's father! No, Erasmus was hardly the kind of person to shock his correspondents. He always swam with the current. When advocating bigamy as a lesser evil than divorce, he simply expressed contemporary opinion.

Henry VIII and Philip of Hesse were by no means the only exalted persons who had given cause for such discussions and decisions. The Pope had permitted the King of Castile to have two wives. Charles Brandon, Duke of Suffolk, Henry VIII's brother-in-law, committed bigamy twice, was three times divorced and finally married his daughter-in-law; his case, one is happy to say, was not typical of the age, but it shows what was possible.

We have already mentioned that it was originally Henry VIII's opinion that a second marriage would be the solution of his problem and his first application to Clement VII requested papal permission for a second wife. Soon afterwards he changed his mind and began to aim at a declaration of nullity, not—we repeat—because he judged bigamy to be immoral, but in consideration of the succession. Eventually, he hastily reverted to the original plan by marrying Anne Boleyn without being divorced from Catherine and, once again, it was consideration for the succession which prompted him, not that he regarded bigamy as the lesser evil.The decision of Luther and his colleagues regarding Henry's matrimonial cause will be quoted later. Their memorandum will demonstrate, in the form of an extremely detailed investigation, by what reasoning bigamy was judged to be incomparably less sinful than divorce, that bigamy was considered at least possible whereas divorce was not; it is therefore not necessary at this moment to discuss the theological argument. The point of the present paragraph is to indicate that no historian should feel compelled to improve on reality by electing to treat the Pope's advice with discreet silence—as if it had been immoral advice!—and by compensating for this silence with rhetorical references to the scandal of Philip of Hesse. I have never been able to understand how it is that so many historians outside the Roman obedience take a greater interest in damaging Luther's reputation than in guarding their own.

Luther's attitude towards the problem of bigamy is made clear in his reply to an inquiry; in 1526 he wrote to Jose Levin Metzsch: 'In answer to your question whether someone could marry more than one wife, this is my reply: unbelievers may do what they like, but Christian liberty must be made to harmonize with charitable care for the welfare of others wherever it can be done without harm to faith and conscience. But nowadays everyone wants the sort of liberty which pleases his own interest, without any care for the interest and improvement of the community.... Even if in the olden days men had many wives, Christians should not follow their example; they have no need to do so, it does not improve them and there is no command to that effect in God's word. Only scandal and disquiet would be the result...'

'Scandal and disquiet' were certainly not wanting when Luther and Melanchthon granted, in December 1539,a dispensation to Philip of Hesse to contract a second marriage. Here, as in the matrimonial cause of Henry VIII, was a case of a 'disturbed conscience'. The prince had led to excess the kind of dissolute life which was practically the normal thing among princes (Charles V by no means excepted), was badly afflicted with syphilis and, somehow or other, full of certainty that a second marriage would bring peace to his life; quite possibly, he also hoped superstitiously for a miraculous cure of the disease through a lawful union with a pure virgin. Martin Bucer was sent to Wittenberg and Luther became convinced that Philip's cause was a genuine conscientious problem. The dispensation was granted. Long preambles stated that monogamy was the normal divine institution; thus it had been at the time of the creation and later became the laudable law in the Church despite the fact that in some eras concessions had become customary. This said, they proceeded to explain the possibility of an exception provided it was understood that there was a fundamental difference between the introduction of a new law or custom and the granting of a special dispensation. They implored the prince to keep the dispensation a close secret, for two reasons: firstly, it must not be presumed by anybody that a new custom had been sanctioned and, secondly, the opponents of the Lutherans should be prevented from hearing of it as they would, no doubt, broadcast the news that the Lutherans had become like the Anabaptists, or even like the Turks.

There follows a strong admonition that henceforth the prince must give up his adulteries, and a reminder (I Cor. vi,i 9,10) that according to St. Paul adulterers shall not enter into the Kingdom of Heaven. The letter further stresses that one of the chief duties of pastors is to guard the sanctity of matrimony and to keep a watch on all human institutions lest they become severed from their original and divinely ordained meaning. 'However, since your Grace finds it impossible to abstain from an unchaste life— you say that to do so is not possible to you— we should wish to see you in a better estate before God, enabling you to live henceforth with a quiet conscience for your Grace's own salvation and for the good of your land and people.'

Only a few months later the secret began, of course, to leak out. Luther at first thought it could be met by a denial,but this was no way out: the affair became common knowledge. Luther, not normally easily distressed about a wrong move if it was open to rectification, was full of regret and made no secret of this when writing to the quite despairing Melanchthon. 'The serpent and the serpent's brood of wisdom after the event will plague us more than all enemies and opponents have ever done.' He maintained that the devil's own wisdom had guided them when they granted the dispensation.

It was probably the scandal made of the case of Philip of Hesse which brought to an end the possibility of considering bigamy the lesser evil in comparison with the break-up of a matrimonial bond. Bigamy became as impossible as 'divorce' and the case of Philip, no doubt, strengthened the effect of Charles V's recent legislation against bigamy.

We have mentioned cases of dispensations for bigamy which caused no great scandal; they had been granted under the old religion. Here, however, was a case which called forth an ostentatious outcry against the rotten morals of the reformers. Quod licet Jovi non licet bovi. As a pastoral, individual dispensation, Luther's consent had been quite legitimate; diplomatically speaking—Luther had never pretended to be a diplomat, or to be guided by the morals of diplomats— the granting of the dispensation had been a gigantic blunder. The case of Philip of Hesse became—and has remained, when suitably told—the favourite subject for the portrayal of Luther the Knave.

Luther had no reason to regard the cases of Henry VIII and Philip of Hesse as in any way related. Philip's conscience was concerned with the conduct of his life; Henry VIII's conscience was troubled by the discovery that a marriage which had become burdensome had possibly never been a marriage. Philip wanted a second wife; Henry wanted a separation. Philip sent Bucer to Wittenberg with a pastoral question; Henry VIII sent delegations of experts on the Mosaic law. There is, altogether, little basis for comparison.

Sunday, October 01, 2006

PBS Presents “Facts” That Luther Advocated Drunkenness and Promiscuity

"Luther thoroughly approved of drinking and sex."- PBS

A few years back PBS ran a documentary on Martin Luther. To coincide with this documentary, PBS also added a webpage on Luther. I had forgotten about this webpage up until someone recently reminded me about it, particularly the link entitled, Luther Trivia: Ten Things you didn’t Know About Martin Luther from the PBS website. I’d like to take a look at a few of the “trivia” tidbits offered by PBS on drinking and sex.

Documentation
The first thing to realize about these alleged trivia “facts” is that PBS provides no documentation for any of them, nor do they even mention who wrote the webpage. Neither do they appear to provide a contact e-mail address for someone like me to inquire into the lack of documentation. While not all of the “trivia facts” are wrong, the first two indeed are not accurate. They present the “facts” in such a way that Luther is not being portrayed accurately.

Drinking
Let's work through their "facts" about Luther and drinking alcohol:
1. Alcohol cures all evils. Luther thoroughly approved even advocated drinking heavily. When a young man wrote to him complaining of despair at the prospect of going to hell, Luther wrote back advising him to go and get drunk. That, he said, was what he did when he felt despair.
The historical record nowhere documents Luther ever being drunk. It does provide evidence that he did drink alcohol and that he enjoyed drinking. One needs only survey the massive output of work that Luther physically did (preaching, teaching, etc.) and produced to settle the matter that Luther did not have a drinking problem.

Luther preached and wrote against drunkenness throughout his entire life with vigor and force. As biographer Heinrich Boehmer notes, “Luther attacked the craving for drink with word and pen more vigorously than any German of his time. He told even princes his opinion of it, in private and public, blamed the elector himself publicly for this vice, and read the elector’s courtiers an astonishingly drastic lecture” [Heinrich Boehmer, Luther and the Reformation in the Light of Modern Research (London: G. Bell and Sons LTD, 1930), 198]. One example among many is Luther’s Sermon on Soberness and Moderation against Gluttony and Drunkenness (1539). Luther complaining about excessive drinking states:
What, therefore, shall we do? The secular government does not forbid it, the princes do nothing about it, and the rulers in the cities do nothing at all but wink at it and do the same themselves. We preach and the Holy Scriptures teach us otherwise; but you want to evade what is taught. Eating and drinking are not forbidden, but rather all food is a matter of freedom, even a modest drink for one’s pleasure. If you do not wish to conduct yourself this way, if you are going to go beyond this and be a born pig and guzzle beer and wine, then, if this cannot be stopped by the rulers, you must know that you cannot be saved. For God will not admit such piggish drinkers into the kingdom of heaven [cf. Gal. 5:19–21]. It is no wonder that all of you are beggars. How much money might not be saved [if excessive drinking were stopped]. [LW 51:293].
And also:
“Listen to the Word of God, which says, “Keep sane and sober,” that it may not be said to you in vain. You must not be pigs; neither do such belong among Christians. So also in I Cor. 6 [:9–10]: No drunkard, whoremonger, or adulterer can be saved. Do not think that you are saved if you are a drunken pig day and night. This is a great sin, and everybody should know that this is such a great iniquity, that it makes you guilty and excludes you from eternal life. Everybody should know that such a sin is contrary to his baptism and hinders his faith and his salvation. Therefore, if you wish to be a Christian, take care that you control yourself. If you do not wish to be saved, go ahead and steal, rob, profiteer as long as you can…. But if you do want to be saved, then listen to this: just as adultery and idolatry close up heaven, so does gluttony; for Christ says very clearly: Take heed “lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly” [Luke 21:34], “as the lightning comes from the east and shines as far as the west” [Matt. 24:27]. Therefore be watchful and sober. That is what is preached to us, who want to be Christians.” [LW 51:293-294]
In regard to the statement the PBS link makes about Luther writing a young man and telling him to “go get drunk,” I can only speculate as to the reference. It’s probably Luther’s letter to Jerome Weller from 1530. The letter is worth presenting completely:
Grace and peace in Christ. My dearest Jerome, you must firmly believe that your affliction is of the devil, and that you are plagued in this manner because you believe in Christ. For you see that the most wrathful enemies of the Gospel, as, for instance, Eck, Zwingli, and others, are suffered to be at ease and happy. All of us who are Christians must have the devil for our adversary and enemy, as Peter says: 'Your adversary, the devil, goeth about,' etc., 1 Pet. 5, 8. Dearest Jerome, you must rejoice over these onslaughts of the devil, because they are a sure sign that you have a gracious and merciful God. You will say: This affliction is more grievous than I can bear; you fear that you will be overcome and vanquished, so that you are driven to blasphemy and despair. Iknow these tricks of Satan: if he cannot overcome the person whom he afflicts at the first onset, he seeks to exhaust and weaken him by incessantly attacking him, in order that the person may succumb and acknowledge himself beaten. Accordingly, whenever this affliction befalls you, beware lest you enter into an argument with the devil, or muse upon these death-dealing thoughts. For this means nothing else than to yield to the devil and succumb to him. You must rather take pains to treat these thoughts which the devil instils in you with the severest contempt. In afflictions and conflicts of this kind contempt is the best and easiest way for overcoming the devil. Make up your mind to laugh at your adversary, and find some one whom you can engage in a conversation. You must by all means avoid being alone, for then the devil will make his strongest effort to catch you; he lies in wait for you when you are alone. In a case like this the devil is overcome by scorning and despising him, not by opposing him and arguing with him. My dear Jerome, you must engage in merry talk and games with my wife and the rest, so as to defeat these devilish thoughts, and you must be intent on being cheerful. This affliction is more necessary to you than food and drink. I shall relate to you what happened to me when I was about your age. When I entered the cloister, it happened that at first I always walked about sad and melancholy, and could not shake off my sadness. Accordingly, I sought counsel and confessed to Dr. Staupitz, --I am glad to mention this man's name. I opened my heart to him, telling him with what horrid and terrible thoughts I was being visited. He said in reply: Martin, you do not know how useful and necessary this affliction is to you; for God does not exercise you thus without a purpose. You will see that He will employ you as His servant to accomplish great things by you. This came true. For I became a great doctor--I may justly say this of myself--; but at the time when I was suffering these afflictions I would never have believed that this could come to pass. No doubt, that is what is going to happen to you: you will become a great man. In the mean time be careful to keep a brave and stout heart, and impress on your mind this thought that such remarks which fall from the lips chiefly of learned and great men contain a prediction and prophecy. I remember well how a certain party whom I was comforting for the loss of his son said to me: Martin, you will see, you will become a great man. I often remembered this remark, for, as I said, such remarks contain a prediction and a prophecy. Therefore, be cheerful and brave, and cast these exceedingly terrifying thoughts entirely from you. Whenever the devil worries you with these thoughts, seek the company of men at once, or drink somewhat more liberally, jest and play some jolly prank, or do anything exhilarating. Occasionally a person must drink somewhat more liberally, engage in plays, and jests, or even commit some little sin from hatred and contempt of the devil, so as to leave him no room for raising scruples in our conscience about the most trifling matters. For when we are overanxious and careful for fear that we may be doing wrong in any matter, we shall be conquered. Accordingly, if the devil should say to you: By all means, do not drink! you must tell him: Just because you forbid it, I shall drink, and that, liberally. In this manner you must always do the contrary of what Satan forbids. When I drink my wine unmixed, prattle with the greatest unconcern, eat more frequently, do you think that I have any other reason for doing these things than to scorn and spite the devil who has attempted to spite and scorn me? Would God I could commit some real brave sin to ridicule the devil, that he might see that I acknowledge no sin and am not conscious of having committed any. We must put the whole law entirely out of our eyes and hearts,--we, I say, whom the devil thus assails and torments. Whenever the devil charges us with our sins and pronounces us guilty of death and hell, we ought to say to him: I admit that I deserve death and hell; what, then, will happen to me? Why, you will be eternally damned! By no means; for I know One who has suffered and made satisfaction for me. His name is Jesus Christ, the Son of God. Where He abides, there will I also abide. [link]
Biographer W.H.T Dau comments on this letter:
When Luther advises Weller to drink somewhat more liberally, that does not mean that Luther advises Weller to get drunk. This, however, is exactly what Luther is made to say by his Catholic critics. They make no effort to understand the situation as it confronted Luther, but pounce upon a remark that can easily be understood to convey an offensive meaning. Neither does what Luther says about his own drinking mean that he ever got drunk… Luther's remarks about jesting, merry plays, and jolly pranks in which he would have Weller engage are likewise vitiated by the Catholic insinuation that he advises indecent frivolities, yea, immoralities. Why, all the merriment which he urges upon Weller is to take place in Luther's home and family circle, in the presence of Luther's wife and children, in the presence of Weller's little pupil Hans, who at that time was about four years old. The friends of the family members of the Faculty at the University, ministers, students who either stayed at Luther's home, like Weller, or frequently visited there, are also included in this circle whose company Weller is urged to seek. Imagine a young man coming into this circle drunk, or half drunk, and disporting himself hilariously before the company! We believe that not even all Catholics can be made to believe the insinuations of their writers against Luther when all the facts in the case are presented to them [W.H.T Dau, Luther Examined and Reexamined: A Review of Catholic Criticism and a Plea for Reevaluation (St Louis: Concordia Publishing House, 1917), p. 123].

SEX
2. Let's talk about sex “Luther also thoroughly approved of sex; he said that a woman had the right to take on a lover, if her husband wasn't able to satisfy her in bed - and the husband should look on this with equanimity.
Well, that’s quite an outrageous trivia fact, very reminiscent of the negative pre-20th Century Roman Catholic invective hurled at Luther. With PBS though, the slant is probably not that Luther was immoral (as Roman Catholics have argued), but rather that his views are not those of contemporary conservative Christians that frown upon sexual promiscuity and promote monogamous marriage.

Like the previous statement about Luther advise to get drunk, I can only speculate as to where PBS got this fact from. It is absolutely true that Luther “approved of sex,” but he did so while at the same time always strongly advocating marriage. Luther often spoke out against promiscuity and adultery in his writings and sermons. It is possible the mysterious PBS researcher got a hold of a negative Luther biography that referenced a sermon from Luther’s in 1522, his writing, On the Estate of Marriage.

In the sermon, Luther first exhorts a Christian to remain faithful to a sick spouse who is unable the “render the conjugal due.” Even in the case of severe sickness, the healthy spouse must remain faithful. Luther says to the spouse who tries to rationalize adultery because of a sick partner: “If you say: I cannot contain myself, then you are lying.” What Luther goes onto say is a little more curious. Luther notes the situation is different when a wife simply refuses to give her husband his “conjugal due”:
One spouse may rob and withdraw himself or herself from the other and refuse to grant the conjugal due or to associate with the other. One may find a woman so thickheaded that it means nothing to her though her husband fall into unchasteness ten times. Then it is time for the man to say: If you are not willing, another woman is; if the wife is not willing, bring on the maid. But this is only after the husband has told his wife once or twice, warned her, and let it be known and rebuked before the congregation. If she still does not want to comply, then dismiss her; let an Esther be given you and allow Vashti to go, as did King Ahasuerus. [Ewald Plass, What Luther Says Volume 2 (St. Louis: Concordia Publishing House, 1959), p. 900-901, entry 2811]
Biographer Ewald Plass notes of this quote, “The words, ‘If the wife is not willing, bring on the maid’ have been notoriously misconstrued by having been quoted out of context. As the following words clearly show, Luther is thinking of a separation and a remarriage, not a sort of concubinage” [Ewald Plass, What Luther Says vol 2, p.901, footnote 20]. This is substantiated by a similar statement from Luther in the same year in the treatise, ‘The Estate of Marriage.’ In commenting on grounds for divorce, Luther says:
The third case for divorce is that in which one of the parties deprives and avoids the other, refusing to fulfill the conjugal duty or to live with the other person. For example, one finds many a stubborn wife like that who will not give in, and who cares not a whit whether her husband falls into the sin of unchastity ten times over. Here it is time for the husband to say, “If you will not, another will; the maid will come if the wife will not.”  Only first the husband should admonish and warn his wife two or three times, and let the situation be known to others so that her stubbornness becomes a matter of common knowledge and is rebuked before the congregation. If she still refuses, get rid of her; take an Esther and let Vashti go, as King Ahasuerus did (Esther 1:12–2:17) [LW 45:34].
Luther outlines three reasons for divorce- the first a physical disability preventing the ability to have children, the second adultery (interestingly, Luther doesn’t have a problem with capital punishment against adulterers here), and thirdly, the reason quoted above. Luther goes on to explain,
Here you should be guided by the words of St. Paul, I Corinthians 7(:4–5), “The husband does not rule over his own body, but the wife does; likewise the wife does not rule over her own body, but the husband does. Do not deprive each other, except by agreement,” etc. Notice that St. Paul forbids either party to deprive the other, for by the marriage vow each submits his body to the other in conjugal duty. When one resists the other and refuses the conjugal duty she is robbing the other of the body she had bestowed upon him. This is really contrary to marriage, and dissolves the marriage. For this reason the civil government must compel the wife, or put her to death. If the government fails to act, the husband must reason that his wife has been stolen away and slain by robbers; he must seek another. We would certainly have to accept it if someone’s life were taken from him. Why then should we not also accept it if a wife steals herself away from her husband, or is stolen away by others? [LW 45:34]
Now, these were words written by an unmarried medieval monk. They come across as shocking, but keep the comparison in mind to what PBS has stated: “Luther also thoroughly approved of sex; he said that a woman had the right to take on a lover, if her husband wasn't able to satisfy her in bed - and the husband should look on this with equanimity.” Do a little compare and contrast. Is the PBS Luther more reminiscent of a modern view of sexuality, or a medieval view? Biographer W.H.T Dau notes of Luther:

Moral cleanness is indelibly stamped upon hundreds of pages of Luther's writings. The Sixth Commandment in its wider application to the mutual relation of the sexes and the sexual condition of the individual was to Luther the solemn voice of God by which the holy and wise Creator guards and protects the fountains whence springs human life. "Because there is among us," he says, "such a shameful mixture and the very dregs of all kinds of vice and lewdness, this commandment is also directed against all manner of impurity, whatever it may be called; and not only is the external act forbidden, but every kind of cause, incitement, and means, so that the heart, the lips, and the whole body may be chaste and afford no opportunity, help, or persuasion for impurity. And not only this, but that we may also defend, protect, and rescue wherever there is danger and need; and give help and counsel, so as to maintain our neighbor's honor. For wherever you allow such a thing when you could prevent it, or connive at it as if it did not concern you, you are as truly guilty as the one perpetrating the deed. Thus it is required, in short, that every one both live chastely himself and help his neighbor do the same." (Large Catechism, p. 419.) The reason why God in the Sixth Commandment refers to only one form of sexual impurity Luther states correctly thus: "He expressly mentions adultery, because among the Jews it was a command and appointment that every one must be married. Therefore also the young were early married, so that the state of celibacy was held in small esteem, neither were public prostitution and lewdness tolerated as now. Therefore adultery was the most common form of unchastity among them [Luther Examined and Reexamined: A Review of Catholic Criticism and a Plea for Reevaluation (St Louis: Concordia Publishing House, 1917), p. 210-211].

Addendum (2016)
This blog entry is a revision of an entry I posted back in 2006. The original can be found here. Because so many sources are now available online, I'm revising older entries by adding additional materials and commentary, and also fixing or deleting dead hyperlinks. Nothing of any significant substance has changed in this entry from that presented in the former.