Celibate Clerical is a requirement in a particular religion that some or all members of the clergy are not married. These religions assume that, outside of marriage, deliberate sexual thoughts, feelings, and behaviors are sinful; Clerical celibacy also requires an abstention from this.
In the Roman Catholic Church, celibate celibacy is mandated for all pastors in the Latin Church except in the permanent deaconate. Exceptions are sometimes accepted for ordination for deacons and transitional priesthood on a case-by-case basis for married priests from other churches or Catholic communities, but the ordination of married men into episcopacy is excluded (see Private Ordinariate). Clerical marriage is not permissible and therefore, if persons who for some celibacy of a particular Church are optional (like the permanent deacon in the Latin Church) who wish to marry, they must do so before ordination. The Eastern Catholic Church either follows the same rules as the Latin Church or requires celibacy for the bishops while allowing the ordination of married priests.
In Eastern Orthodox and Oriental Orthodox Churches, celibacy is the norm for bishops; married men may be ordained priests, but even married priests whose pre-decree wives are not allowed into marriage after ordination. Similarly, celibacy is not a requirement for ordination as a deacon and in some deacons the Oriental Orthodox church can be married after ordination. For the period in the 5th and 6th centuries, the Eastern Church did not apply celibacy rules even for ordination to the episcopate. Anglicans and Protestantism generally do not require celibacy of pastors and allow - or even encourage - the marriage of the clergy.
Video Clerical celibacy
Makna "selibat"
The word "celibacy" can mean unmarried circumstances or sexual abstinence, mainly because of the promise of religion, of sexual relations. In the canonical law of the Latin Church, the word "celibacy" is used specifically in the unmarried sense. However, for his clergy, this unmarried status is considered to be a consequence of the obligation to become a full and lasting continent:
The clergy are required to observe the perfect and lasting ordination for the kingdom of heaven and therefore to be bound to celibacy which is a special gift from God by which the holy priests can more easily obey Christ with their undivided heart and are able to dedicate themselves. more free to serve God and humanity.
The permanent deacons, ie deacons who are not intended to be priests, are generally exempt from this rule. But the married permanent deacon is not allowed to remarry after the death of their spouse.
The Catechism of the Catholic Church states:
All ordained ministers in the Latin Church, with the exception of the permanent deacon, are usually chosen from among the celibate faithful who intend to remain celibate "for the kingdom of heaven." Called to sanctify themselves with an undivided heart to God and to "the affairs of God", they surrender themselves fully to God and man. Celibacy is a sign of this new life for the ministry that the Church ministers purify; received with a celestial celestial beaming happy beaming declaring the Kingdom of God.
In the Eastern Churches, different disciplines have prevailed for centuries: while bishops are elected only from celibacy, married men may be ordained deacons and priests. This practice has long been considered legitimate; these priests perform fruitful ministries within their communities. In addition, priestly celibacy is held with great honor in the Eastern Churches and many priests have freely chosen it for the sake of the Kingdom of God. In the East as in the West a man who has received the sacrament of Holy Orders can no longer marry.
On granting permission, with the exception, for the ordination of priests married men in the Latin Church, see Rules, below.
Maps Clerical celibacy
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In some Christian churches, such as the western and eastern parts of the Catholic Church, priests and bishops should be unmarried. In others, such as the Eastern Orthodox Church, Oriental Orthodox churches and some Eastern Catholic Churches, married men may be ordained as deacons or priests, but may not remarry if their wives die, and celibacy is only required by bishops. Since celibacy is seen as a consequence of the obligation of continence, it means abstinence from sexual intercourse. The Code of Canon Law sets:
- The clergy should be cautious of those whose companies can endanger their duty to observe the continuity or cause scandal among the faithful.
In some Christian churches, vows of purity are made by members of religious orders or monastic communities, together with oaths of poverty and obedience, to imitate the life of Jesus of Nazareth (see also evangelical counsel). The sanctity of this vow, made by men who are not all priests, differ from what is obligatory, not oath, from the continuity of the clergy and celibacy
Celibacy for religion and monastic (monks and nuns/nuns) and for bishops established by the Catholic Church and Eastern Orthodox and Oriental Orthodox traditions. Bishops must be unmarried men or widowers; married men can not be bishops. In the Latin Catholic Church and in some Eastern Catholic Churches, most priests are celibate men. Exceptions were accepted and there were over 200 married Catholic priests who were converted from the Anglican Communion and Protestantism. In most Orthodox traditions and in some Eastern Catholic Churches, married men may be ordained priests, but priests should not marry after ordination.
Both Catholic and Orthodox traditions regard the rule of celibate clergy as an irreversible dogma, but as a customizable rule if the Church considers it appropriate and which exceptions are accepted.
From the time of the first ecumenical council, the Christian church forbade voluntary physical castration, and the alleged castration of Origen theologians was used to discredit him.
Continuation of clergy in Christianity
First century
Some of the earliest Christian leaders were married men. The mention in Mark 1:30, Luke 4:38, and Matthew 8: 14-15 from St. Peter's mother-in-law indicates that he was married (Matthew 8: 14-15: "when Jesus came to Peter's house, he saw his wife's wife lying , and sick of fever. ") According to Clement of Alexandria (Stromata, III, vi, ed. Dindorf, II, 276), Peter married and had children and his wife suffered martyrdom. My Clement Pope wrote: "For Peter and Philip begetting children".
On the other hand, in Luke 18: 28-30 Jesus responded to Peter's statement that he and the other disciples had abandoned all and followed him saying there was "no one who left his house or wife or brother or parents or children for the sake of the kingdom of God who will not receive the return of excessive results in the present and eternal life in the coming days. "
In 1 Corinthians 7: 8, the Apostle Paul shows that he is unmarried: both single and widower. In 1 Corinthians 9: 5 he compares his situation with the other apostles, including Peter, accompanied by believing wives. Paul, said Laurent Cleenewerck, an Orthodox priest in America and professor of theology at Euclid University, clearly likes celibacy, which he understands as "a gift." Cleenewerck supports this statement by quoting 1 Corinthians 7: 5-8,
Do not rob each other except perhaps with consent for a set time, to dedicate yourself to prayer, and then come together again, so Satan may not tempt you because of lack of self-control. This I say by way of concessions, not orders. I hope it's all like me. But each has a special gift from God, one having one kind and the other a different kind. For the unmarried and widows I say that it is good for them to remain unmarried like me. But if they do not practice self-control, they should get married. For that it is better to marry rather than burn with passion.
In the same chapter, Paul, writing that a minister should be "the husband of one wife," 1 Timothy 3: 2, forbids the abstinence of a prolonged husband and wife relationship, 1 Corinthians 7: 2 and states that celibacy is a gift of 1 Corinthians 7 : 7:
A locus classicus used to support celibate celibacy is 1 Corinthians 7: 32-33 ("The unmarried man is anxious about the things of God, how to please God, but the married man is anxious about worldly things, how to please his wife ") and a locus classicus used against sacred celibacy is a statement in 1 Timothy 3: 2-4 that a bishop should be" the husband of one wife "and" the Person who ruled well his own house, made his children bow ".
One interpretation of the "husband of one wife" is that the ordained man is unlikely to marry more than once and that perfect detention, not totally abstinence, is expected of him beginning on the day of his ordination. Usually this also concludes that, due to the exclusion of sexual intercourse, members of the clergy are not entitled to marry after ordination.
On the other hand, George T. Dennis SJ of Catholic University of America said: "There is no clear evidence of tradition or general practice, much less obligations, from celibate celibacy before the beginning of the fourth century." Peter Fink SJ agrees, saying that the basic premise used in the book, The Apostolic Origins of Honor Celibacy , "will not survive so comfortably with historical observations". Dennis says the book does not provide evidence that celibacy has its apostolic origins.
Similarly, Philippe Delhaye writes: "During the first three or four centuries, no law was enacted forbidding the marriage of the clergy.Currination is a matter of choice for bishops, priests and deacons.... The apostolic constitution ( c 400) excommunicate a priest or bishop who abandoned his wife 'under the pretext of piety' ( Sacrorum Conciliorum nova et amplissima collectio 1:51). "
However, the nineteenth-century Protestant historian Philip Schaff proves that at the beginning of the fourth century the formation of priestly celibacy was not new, stating that all marriages contracted by the clergy in the Order were declared invalid in 530 by Emperor Justinian I, children of such marriages are invalid.
The Catholic writer Greg Dues states that "Early heretics, such as Manichaeans and Montanists, added a negative influence by proclaiming that sexual expression - including those of layman - is not pure Catholic leaders, like St. Augustine, teach that Original Sin has been transmitted. Therefore, abstinence and virginity are ideal lives and only weak people should marry.However, most bishops and presbyters continue to marry. In fact, the only marriage that should have any blessing is from deacons and priests. "" The celibacy tradition continues to grow, and in some places it is hoped that priests are not sexually active after ordination.When monastic spirituality became popular in the fourth and fifth centuries, it promotes celibacy ideals as role models for all priests. "
"One of the ways in which celibacy authority is upheld by celibacy is to ordain the monks, who take the vows of purity, to evangelize the great regions of Europe.The Church authorities continue to mandate celibacy.The First Lateran Council (1123-1153) forbids them in order to marry and command all who are married to leave their wives and redeem their sins and then the law declares the marriage of clerics not only illegal but invalid as well. "The widespread neglect of these laws continues until the reorganization of the preparations for the priesthood follows the Protestant Reformation and the Council of Trent in 1500. "
Second and third centuries
The Tertullian of North Africa (c 160cc 225), writing about the apostles, shows that he is obliged to believe that besides Peter, who is certainly married, the apostles are continents. In his book De praescriptione contra haereticos , Tertullian mentions continence as one of the customs in Mithraism which it claims to emulate from Christianity, but does not specifically associate it with the 'ulama.
The Didascalia Apostolorum , written in Greek in the first half of the 3rd century, mentions the requirements of purity on the part of both the bishop and his wife, and the raised children, quoting 1 Timothy 3: 2- 4 as it requires it, before a person is ordained a bishop, an inquiry is made "whether he is holy , and whether his wife is also a believer and sacred , and whether he have raised their children in fear of God ".
There are records of a number of married bishops of the 3rd century with a good reputation, even in the West. They include: Passivus, bishop of Fermo; Cassius, bishop of Narni; Aetherius, bishop of Vienne; Aquilinus, bishop of ÃÆ' â € ° vreux; Faron, bishop of Meaux; Magnus, bishop of Avignon. Filibaud, bishop of Aire-sur-l'Adour, was the father of St. Philibert de JumiÃÆ'¨ges, and Sigilaicus, the bishop of Tours, was the father of St. Cyran from Brenne. No statements were made about whether they had children after becoming bishops or just before.
"A well-known letter of SYNESIUS OF CYRENE (d.C. 414) is good evidence for respecting personal decisions on this issue and for contemporary appreciation of celibacy.For the priest's marriage and the deacon of the clergy continue to be fashionable."
The consequence of the requirements of the higher clerics living in marriage to permanently abstain from sexual intercourse with their wives is a prohibition for those who are single entering marriage after ordination. The Apostolic Canon Apostolic Constitution provides that only the lower clerics may still be married after their ordination. Bishops, priests and deacons are not allowed. Jerome, referred to in Against Jovinianus to a ban on marriage to priests when he declared that Peter and the other apostles were married, but had been married before they were summoned and then surrendered their marriage relationship. The legend of Paphnutius in the first half of the fifth century is called a marriage ban on ancient ecclesiastical traditions.
Fourth century
The Council of Elvira (306) is often regarded as the first to issue written rules requiring the minister to distance himself from sexual intercourse. The 33rd Canon sets out: "Bishops, elders, deacons, and others with positions in ministry must abstain from sexual intercourse with their wives and from the procreation of children." If any disobedient person, he will be expelled from ministerial office. "It is debatable whether this canon mandates permanent continuity or only, as is practice in Eastern Orthodoxy even to laypeople, a periodic contingency before taking part of the Eucharist. and Maurice Meigne even interpreted it as meaning: "It was decided to ban restraint from wives and not produce children".
In 387 or 390, or according to others in 400, the Carthage Council establishes that bishops, priests and deacons alienate from husband-wife: "It is quite right that the bishops and holy priests of God and the Levites, those in sacrament service - divine sacraments, observe the perfect continence, that they may obtain in all the simplicity of what they ask of God, what the Apostles teach and what is observable, let us also strive to keep... It is good for us all that the bishop, priests and deacons, guardians of holiness, stay away from husband and wife with their wives, so those who serve on the altar can keep perfect purity. "
The Directa Decree of Pope Siricius (10 February 385) states: "We did find that many of the priests and deacons of Christ bring children to the world, either through union with their wives or through shameful relationships, and they are used as reasons for the fact that in the Covenant Long - as we can read - priests and priests are allowed to bear children. "
Saint Hilary of Poitiers (315-68), a Doctor of the Church, is a married bishop and has a daughter named Apra, who was baptized with her father, when she and his wife became Christians. Amongst the 4th, 5th and 6th Popes, Pope Damasus I's father (366-84) was a bishop. Pope Felix III (483-92), whose father is almost certainly a priest, was the great-grandfather of Pope Gregory I the Great (590-604). Pope Hormisdas (514-23) was the father of Pius Silverius (536-37). No statements were given about whether, among these, questionable children were born when their father was a layman.
As for the East, the Greek ecclesiastical historian Socrates and Sozomen, who wrote a century after that event, reported that the First Council of Nica (325) considers ordering all married clergy to refrain from conjugal relations, but the Council was persuaded by Paphnutius of Thebes.
According to Sozomen's history:
- While [bishops in Nicaea] are negotiating about this, some people think that a law should be ratified to impose that bishops and presbyters, deacons and subdeacons, should not engage in sexual relations with wives they support before them sign in. priesthood; but Paphnutius, the confessor, rose and testified against this proposition; he says that marriage is honorable and holy, and that cohabitation with their own wives is holiness, and suggests the Synod not to frame such a law, because it would be difficult to bear, and may serve as an opportunity of incontinence to them and their wives; and he reminds them that, according to the ancient tradition of the church, those who were not married when they took part in the communion of the divine command, were required to remain so, but that those who married, did not throw away their wives. Such was the suggestion of Paphnutius, although he himself was unmarried, and in accordance with it, the Synod concurred in his counsel, did not pass the law on it, but left the matter to an individual's judgment decision, and not by coercion.
The Council of Nicea, AD 325, decides in Canon 3:
- The Great Synod has strictly forbidden any bishop, presbyter, deacon, or any of any pastor, to own the subintroducta that he lives with, except for only one mother, or sister, or aunt, or such person just like out of all suspicions.
The term "subintroducta" refers to an unmarried woman living in a relationship with a man in a spiritual mere marriage, a practice which seems to have existed at the time of Hermas; in the 4th century such women are also referred to as "agapeta". Stefan Heid argues that the pre-Latin acceptance of the arrangements for the scholars is an indication that clerics are expected to live side by side even with their wives.
A prominent participant in the Council, Eusebius of Caesarea, wrote: "It is fitting that those who become priests and busy in the service of God, should abstain after the ordination of the marriage relationship."
Epiphanius of Salamis (died 403) accused the heretics of what he called "Puris" from "confusing everyone's duty":
- They assume that what is commanded to the priesthood because the superiority of the priesthood applies equally to all. They have heard, "The bishop must be blameless, the husband of one wife, the continent, as well as the deacon and presbyter", but does not understand the boundaries of the ordinances.... He (the holy church of God) does not accept the husband of one wife if he is still living with him and the father of the children. He accepts an unmarried husband of one wife, or widower, as deacon, presbyter, bishop and subdeacon, [but no other married man], especially where the church canon is strictly observed. But in some places you will surely tell me, the elders, deacons and sub-deacons are still the fathers of the children [while running their office.] It is not canonical, but because of male purpose, and because no one to serve the congregation.
Similar evidence of a 4th-century Eastern existence, such as in the West, of a rule or at least ideal of a canonical clerical ruling is found in Epiphanius's Panarion, 48, 9 and Expositio Fidei, 21. Synesius ( died c) 414), who refused to be bound by obligation, knew that, if bishop, he was expected to live in his contemplation with his wife. One of the accusations against Antoninus, Bishop of Ephesus, in his trial before John Chrysostom was that "after separating from his married wife, he has brought him again". In his note to this phrase, the translator Herbert Moore says: "According to 'Apostolic Canons', only the lowest orders of priests are allowed to marry after their appointment to office: the Council at Trullo orders that the bishop's wife should retire for a monastery, or become a deaconess; who from Caesarea, that if a priest married after ordination he should be degraded. For Antoninus to continue his relationship with his wife the equivalent of marriage after ordination. It was proposed at the Council of Nicaea that married priests should be forced to separate from their wives, but the proposal rejected, although it is generally held that the bishops' relationship with their wives should belong to brothers and sisters. "
The 4th century Church Fathers Ambrose and Jerome argue that the passage in 1 Timothy 3: 2-4 is not contrary to the discipline they know, in which the married man who is bishop must stay away from sexual relations and not remarry: "He speaks of have children, not childbirth, or remarry "; "He does not say: Let a bishop be elected who marries a wife and gives birth to children, but who marries a wife, and makes her children subservient and disciplined.You must surely admit that she is not a bishop who during her term inherits the children The opposite is the case - if he is found, he will not be bound by the usual duty of a husband, but will be cursed as an adulterer. "
According to Epiphanius of Salamis, also from the 4th century, Nicholas, one of the Seven Deacons Acts 6: 1-6, notices others admired for their celibacy. To avoid looking very loyal to his beautiful wife and therefore inferior in her ministry, she leaves the husband-wife relationship forever. While he can remain a continent for a while, eventually his burning desire overcomes him. However, he did not want to be considered inconsistent or seen taking his oath lightly. Instead of returning to his wife, he engages in free sex and what Epiphanius calls "the practice of sex towards nature". In this way, he begins Nikolaism, an antinomite heretic who believes that as long as they are not married, it is not a sin to practice their sexual desires at will. Revelation 2: 6 and 15 express hatred for "works of Nikolaus".
The fifth to the seventh century
By saying that "in certain provinces it is permitted for readers and singers to marry", of the Council of Chalcedon (451) suggests that, in other provinces, not only bishops, priests, deacons and subdiakons, but even those with lesser command of readers and singers at that time not allowed to marry.
Needless to say, the rules or ideals of the clerical structuring are not always observed either in the West or in the East, and that is because of the offenses that are from time to time affirmed. The Emperor Justinian I (died 565) commands the children of priests, deacons and subdeakons who "disregard the sacred canons, have children by women who, according to the sacred regulations, may not live together" are considered illegitimate at the time the same one. parallel to those who "produce incest and nefarious marriage". As for the bishops, he forbade "anyone who is ordained a bishop with a son or grandchild".
Canon 13 of the Quinisext Council (Constantinople, 692) shows that at that time there was a direct contradiction between Eastern and Western ideas about the legitimacy of marital relations on the clerical part lower than the rank of the married bishop before ordination:
Kanon mistakenly claims that the canon of late 4th century Carthage councils quoted above excludes marital relations by priests lower than bishops only in relation to their liturgical ministry or at the time of the fast. The Council of Carthage excludes such relationships constantly and does not distinguish between bishops, priests and deacons.
Since then there has been no change in the Eastern Orthodox Church's discipline, which for bishops, priests, deacons and subdeons excludes marriage after ordination, but is possible, except for the period before celebrating the Divine Liturgy, marital relations by priests and deacons married before ordination, and requires celibacy and perpetual continuity only from the bishops.
the 11th and 12th centuries
"Despite six hundred years of decree, canon, and increasingly severe punishment, the Latin clergy still do, more or less illegally, what their Greek counterparts are encouraged to do by law - they live with their wives and adoptive families. , ordination is not an obstacle to marriage, therefore some priests are married even after ordination. "" The tenth century is claimed to be the highest point of clerical marriage in a Latin alliance, most of the rural priests married and many city priests and bishops have wives and children. " "The terrible picture of the decay of both the morality of the clergy and all the sense of something like a call is drawn in the writings of St. Peter Damian, especially in his book, Liber Gomorrhianus.Gaya, undoubtedly, is rhetorical and exaggerated, and his authority as an eyewitness does not go beyond the district of Northern Italy where he lives, but we have evidence from other sources that corruption is widespread... No doubt during this period the traditions of celibacy in Western Christian World suffered greatly but in spite of a large number of scholars, not only priests but also bishops, openly take wives and beg the children to whom they spread their merits, the principle of celibacy never entirely surrendered in the Church's official endorsement. "
In 888, two local councils, Metz and those of Mainz, forbade cohabitation even with wives living in continence. This tendency was taken by the 11th-century Gregorian Reformation, which aims to eliminate the so-called "Nicolaitism", ie the marriage of the clergy, which although theoretically ruled out is in fact practiced, and concubinage.
The First Lateran Council (1123), the General Council, adopted the following canons:
- Canon 3: We really forbid imams, deacons, and subdeacons to associate with concubines and women, or to live with women other than such as the Council of Nicaea (canon 3) for reasons of necessity permitted, that is, the mother , sister, or aunt, or any such person that no suspicion can arise.
- Canon 21: We completely forbid imams, deacons, subdeak, and monks to have concubines or marry contracts. We decide in accordance with the definition of the sacred canon, that marriages that have been contracted by such people should be dissolved, and that people should be punished for penance.
The phrase "contract marriage" in the first part of canon 21 does not include the marriage of the clergy, and the marriage which the second part says must be dissolved may be such a marriage, contracted after ordination, not before. Canon 3 refers to the rules made at the First Council of Nicaea (see above), which is understood as not forbidding a scholar to live in the same house as a wife he married before ordaining.
Sixteen years later, the Second Lateran Council (1139), in which about five hundred bishops took part, enacted the following canons:
- Canon 6: We also decided that those in subdiaconate and higher orders had contracted marriages or had concubines, deprived from their offices and ecclesiastical beneficiaries. Since since they should and are called the temple, God's vessel, the abode of the Holy Spirit, it is inappropriate that they enjoy marriage and defilement.
- Canon 7: Following in the footsteps of our predecessor, Roman Pope Gregory VII, Urban, and Paschal, we order that no one attend the masses of people known to have wives or concubines. But that the law of continuity and purity, so pleasing to God, can become more common among the people formed in the sacred order, we decide that the bishops, priests, deacons, subdeons, ordinary canons, monks and religious scholars > (conversion) which, violates the sacred rule, has dared to marry the contract, will be separated. For such unions that have been contracted to violate ecclesiastical law, we do not regard it as marriage. Those who have been separated from each other, must make atonement commensurate with those excesses.
Thus, the Council declares clerical marriage not only forbidden even though legitimate, as before, but illegitimate ("we do not consider marriage"). The marriage in question is, once again, contracted by people who have become "bishops, priests, deacons, subdeak, regular canons, religious monks and religious scholars". And later legislation, found mainly in Quinque Compilationes Antiquae and Decretals of Gregory IX, continues to deal with questions about legally ordained married men. In 1322, Pope John XXII insisted that no one who is bound in marriage - even if not granted - can be ordained unless there is full knowledge of the requirements of the law of the Church. If the free consent of the wife has not been obtained, the husband, even if already ordained, will be reunited with his wife, the practice of his ministry is forbidden. Thus, the assumption that a wife may not want to give up her marital rights may be one of the factors contributing to the recent universal practice in the Latin Church that only ordains unmarried men.
However, although the Second Lateran Council's decrees may still be interpreted in the older sense of banning marriage only after ordination, they are then understood as absolute prohibitions, and, while officially married facts have become a canonical obstacle. For the ordination in the Latin Church only by the canonical canon of 1917, the marriage ban for all ulama in the major orders began to be taken for granted. Therefore, the Second Lateran Council is often cited for the first time introducing the general law of celibacy, which requires ordination only for unmarried men. Somewhat inaccurate, since some Eastern Catholic Churches allow married men to be ordained (though not purified as bishops), the New Catholic Encyclopedia states: "The Second Lateran Council (1139) seems to have made the first written law that makes sacred the self-denial of marriage for the Church universal. "
16th century
While the 11th-century Gregorian Reform campaign against clerical marriage and concubinage met with strong opposition, during the Second Lateran Council, they won wide support from lay leaders and ecclesiastical leaders.
New opposition arose in connection with the Protestant Reformation, not only on the part of the Reformator, but also among church members and others who remained united with the Roman throne. Figures such as Panormitanus, Erasmus, Thomas Cajetan, and Holy Roman Emperors Charles V, Ferdinand I and Maximilian II oppose it.
In practice, the discipline of the clerical order means that at that time only unmarried men are ordained. Thus, in the discussions that took place, no distinction was made between the continuation of the clergy and the celibate celibacy.
The Reformers abolished the clerical and celibacy arrangements as a key element in their reforms. They denounce it as contrary to the recommendation of the New Testament that a scholar must be "the husband of one wife" (see 1 Timothy 3: 2-4 above), the rights set forth the apostles to take along a believing Christian, as a wife (1 Corinthians 9: 5), and counsel, "Marriage should be honored by all the people" (Hebrews 13: 4). They blame him for the widespread sexual offenses among scholars.
Against longstanding Eastern Church traditions as well as in the West, which exclude marriage after ordination, Zwingli married in 1522, Luther in 1525, and Calvin in 1539. And opposed to what also happened, though apparently later on, a tradition in East and West, who married Thomas Cranmer created Archbishop of Canterbury in 1533.
The Council of Trent considers this issue and in its twenty-fourth session stipulates that marriage after ordination is invalid: "If anyone says that scholars belong to a sacred order, or Regulars, who has seriously admitted holiness, can marry a contract, and that contracted is legitimate, apart from ecclesiastical law, or oath, and that otherwise there is nothing but to condemn marriage, and, that all who do not feel that they have the gift of purity, even though they have made oaths, can marry a contract, let he becomes a curse: seeing that God rejects not the gift to those who ask him right, nor does He suffer us to be tempted above what we are capable of "(Canon 9).
It also decides, on the relative dignity of marriage and celibacy: "If anyone says that the marriage state should be placed upon a state of virginity, or celibacy, and that it is no better and more blessed to remain in virginity, or in celibate, rather than united in marriage, let him be anathema. "
Rules for Christian clergy
Celibacy is represented in the Catholic Church as having apostolic authority. Theologically, the Church wants to imitate the life of Jesus with regard to the sacredness and sacrifice of married life to "for the sake of the Kingdom" (Luke 18: 28-30, Matthew 19: 27-30; Mark 10: 20-21), and to follow the example of Jesus Christ in "married" to the Church, seen by Catholics and many Christian traditions as the "Bride of Christ". What is also important is the teaching of St. Paul that holiness is a superior living condition, and his wish is expressed in I Corinthians 7: 7-8, "I want everyone to be even like me (celibate) - but everyone has the right gift of God: one after this, and others after that, but I tell the unmarried and the widows, it's good for them if they continue like that, even like me. "
Practically, the reason for celibacy is given by the Apostle Paul in I Corinthians 7: 7-8; 32-35: "But I want you to have no attention, He who is without a wife is attentive to things that belong to God, how he can please God, but he who is with a wife, is very concerned about the things of the world , how he can please his wife: and he is divided, and unmarried women and virgins think of the things of God, that he may be pure in both body and spirit.But he who marries thinks of the things of this world how he can please her husband And this I speak for your benefit, not to uproot the snare upon you, but for that which is worthy and that can give you the strength to serve God without obstacles. "
I Corinthians 9: 5 is sometimes quoted by those who oppose the mandatory clergy of celibacy, because this verse is often translated as referring to the Apostles who brought their "wives" with them. Even apart from the dispute over the meaning of the word translated "wife", this passage has a dubious relevance to the celibacy rules for the Latin Church priests, introduced much later and only seen as a discipline within the Church itself, doctrine that binds all: in other words, the rules of the church, but not an integral part of the teaching of the Church. St. Peter, often seen as the first pope, as well as many other popes, bishops and priests during the first 270 years of the church are married men, and often fathers of children. The practice of priesthood arrangement, together with the prohibition of marriage after ordination as a deacon, priest or bishop, can be traced since the time of the Council of Elvira of about 305-306. This law was reinforced in Directa Decretal (385) and at the Council of Carthage in 390. The tradition of clerical conversion developed into a clerical celibacy practice (ordaining only unmarried men) from the 11th century onwards among Latin Catholic Church and became an official part of canon law in 1917. This clerical celibacy law does not apply to Eastern Catholics. Until recently, Eastern Catholic bishops of North America in general would only ordain unmarried men, for fear of married priests would create scandals. Since Vatican II's appeal for the restoration of Eastern Catholic tradition, some bishops have returned to the traditional practice of ordaining a married man to a presbyterate. The bishops are still celibate and are usually chosen from the ranks of monks.
In the exception of the Latin Church it is sometimes made. After the Second Vatican Council, a general exception was made for ordination as a male deacon for at least thirty-five years which was not meant to be ordained then as a priest and whose wife consented to their ordination. Since Pope Pius XII's time, individual exceptions are sometimes made for former non-Catholic priests. Based on the proposed rules for private ordinariate for former Anglican, who can usually ask the Pope to authorize, on a case-by-case basis, to enter into ordination in the Catholic Church the former Anglican cleric is married (see ordinariate # Married former Anglican priest and celibacy rule ).
Since the clerical rule of the clergy is law and not doctrine, exceptions can be made, and in principle can be changed at any time by the Pope. Both Pope Benedict XVI and Pope John Paul II speak clearly about their understanding that traditional practices are unlikely to change. The Pope Francis, however, has called for consideration of the question of the selection of so-called viri probati for ordination to the priesthood, especially in areas such as Amazonia where there is a shortage of acute priests.
See also
- Clerical marriage (married pastor)
- MacTaggart, a Scottish family name that originally meant "son of a priest"
Note
References
- E. Vacandard, "Les origines du cÃÆ' © libat ecclÃÆ' Â © siastique", in ÃÆ'â € ° tudes de Critique et d'Histoire Religieuse (1906: 69-120 )
- Charles A. Frazee, "The origin of the clerical celibacy in the Western Church", Church History 41 (1972: 149-67).
- Cochini, Christian , The Apostolic Origin of Honor Celibacy , Ignatius Pr. (October 1990). ISBNÃ, 0-89870-951-2, ISBNÃ, 0-89870-280-1.
- Heid, Stefan (2000). Celibacy in the Early Church. The Beginning of the Compulsory Continental Discipline for Scholars in the East and West. Michael J. Miller (translation from German). San Francisco: Ignatius Press. p.Ã, 376. ISBNÃ, 0-89870-800-1.
- Rose, Michael S., Goodbye, Good Man: How Liberals Bring Corruption into the Catholic Church , Regnery Publishing, Inc. (June 25, 2002). ISBNÃ, 0-89526-144-8. Reviewed here
- Text by Eugen Drewermann, Jean-Louis Christ (Celibacy and globalization) and Bruno Bontempelli, in Jules Barbey d'Aurevilly or le triomphe de l'ÃÆ' Â © criture: pour une nouvelle lecture de Un prÃÆ'ªtre mariÃÆ' Â © by Jean -Pierre Thiollet, H & amp; D, Paris, 2006 (ISBNÃ, 2-914-26606-5, 2007)
- Jack Goody 1983 Family Development and Marriage in Europe (Cambridge University Press); review: [2]
- Grisar, Hartmann,
, 6 vols., London, K. Paul, Trench, TrÃÆ'¼bner & amp; co., ltd, (1913-17). Online from Internet Archive. See vol. 3, ch.xvii, (pp.Ã, 241-273), About Marriage and Sexuality . - Leah, Henry Charles, Sacerdotal Celibacy History , Houghton Mifflin, 1867.
External links
- Catholic Encyclopedia: Celibacy Clergy
- The biblical foundation of priest celibacy
- On Celibacy Clergy in the Catholic Church, Part I
- On Celibacy Clergy in the Catholic Church, Part II
- Francis Speaks, Scalfari Transcribes, BrandmÃÆ'¼ller Shreds - by Sandro Magister
- Interview with Archbishop Emmanuel Milingo (video)
- Interview with Pastor Alan Phillip (video)
- Eastern Orthodox discussion of celibate/continental worldview as an Apostolic Tradition.
- Catholic Apologetics of America: a large and informative blog that is faithful to Sacred Scriptures and Sacred Liturgical Traditions from a Catholic point of view. Some information is available about celibacy. Many links to Catholic websites with articles about priestly celibacy are also available.
- Parsha, Ki Tisa: Why Moses is Celibate - from the Oral Torah
- The latest online interview with Archbishop George Stallings, Jr., a former Roman Catholic priest, about "Married Priests Now!" movement.
- Paradosis (Tradition): Submission of Divine Revelation Strong no 3862 [3] cf.Katecheo (Catechism) [4]
- Calvin on quotes of monasticism from his commentary on Jeremiah 5: 30-31 [5] and Institutes ; book 4, chapter 13, section 10, 14, 15.
- Reflection on the Clerical Family Family; from History of the Christian Church, vol, vii by Philip Schaff cf. Polygamy
- The sole request of a Swiss preacher to His Excellency Mr. Hugo, Bishop of Constance, that he will not... bear the longer scandal of prostitutes, but allow priests to marry wives or at least wink at their marriage >, JULY 2, 1522 - Huldrych Zwingli
- Celibacy in Jewish Traditions
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