Institutes 4.13.18 — OF VOWS. THE MISERABLE ENTANGLEMENTS CAUSED BY VOWING RASHLY.

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**OF VOWS. THE MISERABLE ENTANGLEMENTS CAUSED BY VOWING RASHLY.**

But they still insist and attempt to show that this vow was used in the days of the apostles, because Paul says that widows who marry after having once undertaken a public office, “cast off their first faith” ( 1 Tim. 5:12 ). I by no means deny that widows who dedicated themselves and their labours to the Church, at the same time came under an obligation of perpetual celibacy, not because they regarded it in the light of a religious duty, as afterwards began to be the case, but because they could not perform their functions unless they had their time at their own command, and were free from the nuptial tie. But if, after giving their pledge, they began to look to a new marriage, what else was this but to shake off the calling of God? It is not strange, therefore, when Paul says that by such desires they grow wanton against Christ. In further explanation he afterwards adds, that by not performing their promises to the Church, they violate and nullify their first faith given in baptism; one of the things contained in this first faith being, that every one should correspond to his calling. Unless you choose rather to interpret that, having lost their modesty, they afterwards cast off all care of decency, prostituting themselves to all kinds of lasciviousness and pertness, leading licentious and dissolute lives, than which nothing can less become Christian women. I am much pleased with this exposition. Our answer then is, that those widows who were admitted to a public ministry came under an obligation of perpetual celibacy, and hence we easily understand how, when they married, they threw off all modesty, and became more insolent than became Christian women that in this way they not only sinned by violating the faith given to the Church, but revolted from the common rule of pious women. But, first, I deny that they had any other reason for professing celibacy than just because marriage was altogether inconsistent with the function which they undertook. Hence they bound themselves to celibacy only in so far as the nature of their function required. Secondly, I do not admit that they were bound to celibacy in such a sense that it was not better for them to marry than to suffer by the incitements of the flesh, and fall into uncleanness. Thirdly, I hold that what Paul enjoined was in the common case free from danger, because he orders the selection to be made from those who, contented with one marriage, had already given proof of continence. Our only reason for disapproving of the vow of celibacy is, because it is improperly regarded as an act of worship, and is rashly undertaken by persons who have not the power of keeping it.

Source

• source-manifest/institutes — Calvin, Institutes of the Christian Religion, tr. Beveridge 1845 (PD)
• evidence_grade: D_doctrinal_textbook