Thus did Luther write, probably little dreaming of the incalculable confusion he was provoking in the social conditions of Christendom by such lax utterances. Yet he was perfectly acquainted with the laws to the contrary. He declaims against “the iniquitous legislation of the Pope, who, in direct contravention of this text of St. Paul’s (1 Cor. vii. 15), commands and compels such a one, under pain of the loss of his soul, not to re-marry, but to await either the return of the deserter or his death,” thus “needlessly driving the innocent party into the danger of unchastity.” He also faces, quite unconcernedly, the difficulty which might arise should the deserter change his mind and turn up again after his spouse had contracted a new marriage. “He is simply to be disregarded and discarded ... and serve him right for his desertion. As matters now are the Pope simply leaves the door open for runaways.”[815] The new matrimonial legislator refuses to see that he is paving the way for the complete rupture of the marriage tie. If the mere fact of one party proving disinclined to continue in the matrimonial state and betaking himself elsewhere is sufficient to dissolve a marriage, then every barrier falls, and, to use Luther’s own words of the Pope a little further, “it is no wonder that the world is filled with broken pledges and forsaken spouses, nay, with adultery which is just what the devil is aiming at by [such a] law.”[816] On the other hand, Luther, in his reforms, attacks those matrimonial impediments which, from the earliest Christian times, had always been held to invalidate marriages. The marriage of a Christian with a heathen or a Jew he thinks perfectly valid, though, as was to be expected, he does not regard it with a friendly eye. We are not to trouble at all about the Pope’s pronouncements concerning invalidity: “Just as I may eat and drink, sleep and walk, write and treat, talk and work with a pagan or a Jew, a Turk or a heretic, so also can I contract a marriage with him. Therefore pay no heed to the fool-laws forbidding this.” “A heathen is just as much a man or woman as St. Peter, St. Paul or St. Lucy.”[817] M. Rade, the Protestant theologian quoted above, considers that on the question of divorce Luther took up “quite a different attitude,” and “opened up new prospects” altogether at variance with those of the past.[818] By his means was brought about a “complete reversal of public opinion on the externals of sexual life”; in this connection to speak of original sin was in reality mere “inward contradiction.” Such were, according to him, the results of the “Christian freedom” proclaimed by Luther.[819]