ument they
will find that Gelasius speaks of priests, and not of laymen. Hence
their declaration that the custom of administering but one form is
contrary to divine law must be rejected. But most of all the appendix
to the article must be rejected, that the procession with the Eucharist
must be neglected or omitted, because the sacrament is thus divided. For
they themselves know, or at least ought to know, that by the Christian
faith Christ has not been divided, but that the entire Christ is under
both forms, and that the Gospel nowhere forbids the division of the
sacramental forms; as is done on Parasceve (Holy or Maundy Thursday) by
the entire Church of the Catholics, although the consecration is made
by the celebrant in both forms, who also ought to receive both. Therefore
the princes and cities should be admonished to pay customary reverence
and due honor to Christ the Son of the living God, our Savior and
Glorifier, the Lord of heaven and earth, since they believe and
acknowledge that he is truly present--a matter which they know has been
most religiously observed by their ancestors, most Christian princes.

II. Of the Marriage of Priests.

Their enumeration among abuses, in the second place, of the celibacy
of the clergy, and the manner in which their priests marry and persuade
others to marry, are verily matters worthy of astonishment, since they
call sacerdotal celibacy an abuse, when that which is directly contrary,
the violation of celibacy and the illicit transition to marriage,
deserves to be called the worst abuse in priests. For that priests ought
never to marry Aurelius testifys in the second Council of Carthage,
where he says: "Because the apostles taught thus by example, and
antiquity itself has preserved it, let us also maintain it." And a
little before a canon to this effect is read: "Resolved, That the
bishops, presbyters and deacons, or those who administer the sacraments,
abstain, as guardians of chastity, from wives." From these words it is
clear that this tradition has been received from the apostles, and not
recently devised by the Church. Augustine, following Aurelius in the
last question concerning the Old and New Testaments, writes upon these
words, and asks: "If perhaps it be said, if it is lawful and good to
marry, why are not priests permitted to have wives?" Pope Caliztus, a
holy man and a martyr, decided thirteen hundred years ago that priest
should not marry. The like is read also in