[Examen Theologicvm: Brevi Et Perspicva Methodo Conscriptvm; Svperiori Editioni Accesserunt duo Lemmata: prius de Lectione, posterius de Interpretatione sacrae Scripturae: huic etiam postremae editioni accessit breue Opusculum de formandis studiis, eodem authore; (Morgiis, 1584)]

Benedictus Aretius, born circa 1522 in Bätterkinden, within the canton of Bern, was a distinguished Swiss theologian, reformer, and natural philosopher. Originally bearing the surname Marti, he adopted the Hellenized name “Aretius” to reflect his scholarly pursuits. His early education in Latin schools paved the way for advanced studies in theology, astronomy, mathematics, and botany at the universities of Bern, Strasbourg, & Marburg. In Marburg, he served as a professor of logic and dialectics. In 1548, Aretius returned to Bern as a schoolteacher, ascending to the position of rector by 1549. By 1553, he was appointed professor of Greek and Hebrew at the High School in Bern, and in 1563, he succeeded Wolfgang Musculus as professor of theology. His tenure was marked by a steadfast commitment to Reformed orthodoxy and the promotion of ecclesiastical unity. Notably, in 1566, he authored a defense justifying the execution of the antitrinitarian Valentin Gentilis, upholding the traditional doctrine of the Trinity. Aretius's scholarly contributions were extensive. His “Theologiae Problemata” (1573) offered a systematic exploration of Christian doctrines, while his “Examen Theologicum” (1557) underwent multiple editions, reflecting its widespread influence. He produced commentaries on the New Testament (1580), the Pentateuch (1602), and the Psalms (1618), as well as a commentary on Pindar (1587). His interest in natural philosophy led to the “Stocc-Hornii et Nessi Descriptio” (1561), detailing the flora of the Stockhorn and Niesen mountains. Additionally, he authored a Hebrew instructional text for schools (Basel, 1561). Benedictus Aretius passed away on March 22, 1574, in Bern, likely due to the plague. His legacy endures through his theological works and contributions to natural science, exemplifying the integration of faith and reason characteristic of Reformed scholasticism.

Benedictus Aretius, born circa 1522 in Bätterkinden, within the canton of Bern, was a distinguished Swiss theologian, reformer, and natural philosopher. Originally bearing the surname Marti, he adopted the Hellenized name “Aretius” to reflect his scholarly pursuits. His early education in Latin schools paved the way for advanced studies in theology, astronomy, mathematics, and botany at the universities of Bern, Strasbourg, & Marburg. In Marburg, he served as a professor of logic and dialectics. In 1548, Aretius returned to Bern as a schoolteacher, ascending to the position of rector by 1549. By 1553, he was appointed professor of Greek and Hebrew at the High School in Bern, and in 1563, he succeeded Wolfgang Musculus as professor of theology. His tenure was marked by a steadfast commitment to Reformed orthodoxy and the promotion of ecclesiastical unity. Notably, in 1566, he authored a defense justifying the execution of the antitrinitarian Valentin Gentilis, upholding the traditional doctrine of the Trinity. Aretius's scholarly contributions were extensive. His “Theologiae Problemata” (1573) offered a systematic exploration of Christian doctrines, while his “Examen Theologicum” (1557) underwent multiple editions, reflecting its widespread influence. He produced commentaries on the New Testament (1580), the Pentateuch (1602), and the Psalms (1618), as well as a commentary on Pindar (1587). His interest in natural philosophy led to the “Stocc-Hornii et Nessi Descriptio” (1561), detailing the flora of the Stockhorn and Niesen mountains. Additionally, he authored a Hebrew instructional text for schools (Basel, 1561). Benedictus Aretius passed away on March 22, 1574, in Bern, likely due to the plague. His legacy endures through his theological works and contributions to natural science, exemplifying the integration of faith and reason characteristic of Reformed scholasticism.

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Fifth Locus: On the Marriage of Priests

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Is It Lawful for Ministers of the Word of God to Contract Marriage?

Most assuredly it is lawful.

Whence Wilt Thou Prove This?

First, from the definition of marriage, which is the honest union of husband and wife, instituted by God himself, Genesis 2:22, confirmed by Christ without exception, Matthew 19:5: therefore it is lawful also for ministers.

Objection and Response

That precept was given to the multitude of men, but it pertaineth not to every individual, as agriculture is necessary, yet it is not necessary that all be farmers.

Response: That is true. So it is not necessary that a minister be married, yet it is evident from this that it is lawful, since they are exempt from this law by no exception.

Hast Thou Also Testimonies of Scripture?

I have, 1 Timothy 3:2, where the canon of ministers is described, it is also contained that he be the husband of one wife: which we take not as if we judge it necessary to take a wife, but that it be established as free to him, nor, after the manner of the Jews, ought he to have more than one at one time. Meanwhile, if any can live chastely without a wife, surely he will do so honestly by abstaining.

Hast Thou Other Testimonies Also?

The Apostle Paul in 1 Corinthians 9:5 saith, “Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas?” And to the Hebrews 13:4, it is written, “Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.”

Hast Thou Also Examples?

I have, Mark 1:30, it is read concerning Peter, that he had a wife. So Matthew 8:14, Christ delivereth Peter’s wife’s mother from a fever; therefore he was married. And Paul, Philippians 4:3, acknowledgeth a true yokefellow, which he said concerning a lawful wife. And concerning Peter, there is that notable saying to his wife, who, when she was led to martyrdom, he said, “O spouse, remember the Lord,” Eusebius, Book 3, Chapter 30. In the Council of Nicaea, Paphnutius the confessor persuaded that marriage should not be denied to priests, and his opinion prevailed. And the Apostle, 1 Timothy 4:3, manifestly reckoneth among erroneous doctrines the forbidding of marriage. In the Old Testament, priests were married, Leviticus 21:13, Ezekiel 44:21. And the Greek Churches have always resisted the Romans in this matter.