Celibacy - what is it, why is it harmful and beneficial to health? Life after the vow of celibacy

Celibacy

(lat. Celibatus, French Célibat, German Ehelosigkeit) - a term of civil and canon law, meaning a state outside of marriage, a single life. This condition may occur either from the unwillingness of an individual to marry - celibacy voluntary, or may exist due to any legal requirements caused by certain considerations - celibacy obligatory, or forced.

In ancient times, voluntary celibacy attracted attention from the point of view of morality and politics. In ancient Greece, both religion and the state condemned celibacy. The state, absorbing an individual, was interested in the fact that the marriage union supplied him with the largest possible number of citizens and soldiers, and religious beliefs also forced him to take care of procreation. Plato ("Laws") insists on marriage between the ages of 30 and 35 and considers it a crime to evade marriage, demanding an annual pension for this and removal from participation in those honors that young people give to elders. This view of Plato shows us that already in Athens celibacy met with a certain opposition from the state, which is also confirmed by the evidence of Plutarch and Pollux. Legislative measures against celibacy, judging by the silence of ancient speakers about them, during the 4th century. BC ceased to be applied in practice, but their trace was preserved in the provision cited by Dinarch, according to which the orator or strategist, in order to gain popular confidence, had to certify that he had children born in a legal marriage. In Sparta, certain punishments were also established, not only for the celibate, but also for those who married late or inappropriately, but what exactly these punishments consisted of, we do not know. Plutarch and Athenaeus only mention that these faces were often ridiculed and did not enjoy the respect of young people. In Rome, where the size of the population has always been considered one of the most essential conditions for state power, where the government has always taken care of increasing the number of its citizens, celibacy has always been viewed as an unworthy and indecent state for a Roman citizen, who, although considered by Roman law to be an independent private person , however, to a large extent had to sacrifice its independence in favor of national interests. It is on this view that the ancient tax on singles and widows, established by Servius Thulius, was based, the income from which was intended for the maintenance of horse riders. Further Roman legislation from the time of the Republic, on the one hand, encouraged marriage with various advantages given to married people over single ones, for example, when choosing to public office (magistracy) or when taking places at public spectacles, on the other hand, it entrusted censors (see this fol. ) condemn celibacy if it was the result of frivolity. Celibacy came to the special attention of the legislator in the time of Augustus, who, wishing to increase the number of citizens, greatly reduced by internecine wars, passed a law known as "Lex Julia et Papia Poppaea". The direct purpose of this law was to promote legal marriage, or at least to force citizens to look at it as a public service. By this law, the celibate and childless were completely eliminated or only partially limited in the rights of inheritance under a spiritual will, and the property following the spiritual will in favor of their property is completely or only in a certain part. "dropped" from them, which is why it was called the property of the fallen - "caducum", and the law itself - "lex caducaria". Completely untenable to receive an inheritance by will - "incapaces" - were considered celibate; partially incapable, i.e., having the right to receive only half of the property bequeathed in their favor, were recognized "orbi" - childless, i.e. a man or woman who does not have legitimate children, living or at least conceived. This law also determined the rights of the so-called "pater solitarius" (secluded father), that is, a widow who did not marry again, but had one or more children. This meant only legal marriage (justae nuptiae) and legitimate children (ex justis nuptiis aut in justo matrimonio orti), and not concubinage and children born in it. In view of the goal pursued by the Caducarian laws, only the natural, and not the legal, basis that gave rise to the relationship of children to parents and vice versa, that is, only birth, and not adoption (adoptio), was taken into account, so that adopted children were always considered in such cases for their parents, and not for adoptive parents, and delivered to the first all the advantages determined by this law. In addition, a period of one hundred days (diskretionis) was given to the celibate to marry, and to the childless to conceive a child. The beginning of this period was considered the day "apertura tabularun", i.e. the moment of establishing the rights to testamentary refusal. On the contrary, to reward persons who meet the requirements of the legislator, marry and deliver the younger generation to the state, in addition to some official advantages (for example, when choosing the position of praetor, persons who have not reached the age established for this position could take it so many years earlier, how many legitimate children they had), they were also given the right to receive the so-called "proemia patrum", which consisted in the fact that the remaining free (fallen away) part of the property denied to the celibate or childless according to a spiritual will went in favor of "patres", i.e. those who were denied something under the same will and who were married or had children or descendants by a son (ex filio). Thus, this law also reflected the main principle of Roman family law - paternal authority (patria potestas) and excluded the right of women to enjoy the above advantages, although in relation to the emancipated and adopted lex Julia allowed deviation from this principle, since on its basis these persons delivered to their natural fathers all the benefits granted by the "patribus". Pars caduca was divided among all patres instituti succesores, in case of lack of instituti succesores, it went in favor of patres legatarii (see Testament and Legate), established in the same will. In the absence of both, caducum entered the erarium, and from the time of Caracalla - to the fiscus. The middle position between the incapacitated (incapaces) and fathers (patres) was occupied by persons for whom marriage was not considered mandatory, these are the so-called personae exceptae, namely: men younger than 25 and older than 60; women under 20 and over 50 years of age, as well as relatives and in-laws of the testator up to the sixth degree. The widow received, according to lex Julia, "vacation time" (vacatio) in the amount of 1 year from the moment of her husband's death, and the divorced - 6 months from the moment of divorce; these terms were subsequently extended by the lex Papia, the first to 2 years and the second to 18 months. All these persons had "solidi capacitas", i.e., they could receive in full everything that was denied to them under a spiritual will, but they did not, however, have the right to "praemium patrum". In addition to these restrictive regulations for the celibate and childless, it must also be borne in mind that, under Roman law, the number of legitimate children also affected the mutual rights of spouses, who could not inherit after each other more than one tenth of the property of the deceased, but by right "trinity"(jus tria liberorum) was granted to spouses with three or more children to bequeath to each other as many tenths as they had children. This right, which is of great importance, the Roman emperors later began to grant to persons who did not have children at all. All these restrictive measures against the celibate and encouraging marriage were abolished one by one by Emperor Constantine V. and his successors, under the influence of the reaction in favor of celibacy that had taken place since Christianity became the dominant religion.

But this new religious view of celibacy in the sense that the Christian Church understood it, that is, in the sense of chastity, which was considered by the apostles and church fathers the highest degree of Christian perfection, rested on grounds that were completely opposite to the political and legal view of the Romans.

The Old Testament adhered to the principle that follows from the words spoken by the Lord after the creation of man: "Grow and multiply and fill the earth" (Book of Genesis I, 28). The whole history of the Jews shows us that marriage was considered among them an honorable and obligatory state for everyone and everyone, and according to this, celibacy and childlessness were always looked upon with contempt. Priests not only should not be celibate, but on the contrary, their dignity could be transferred only to their children. In contrast, there are indications in the New Testament that should have led Christians to the conclusion that celibacy is incomparably superior to the state of marriage. In the Gospel we meet the following text (Mat. ch. XIX, 11-12): “Christ said: not everyone can accommodate this word, but to whom it was given. from people: and there are eunuchs who have made themselves eunuchs for the kingdom of heaven: whoever can accommodate, let him accommodate." This saying could not but make a strong impression on the minds of the first Christians. In the first letter to the Corinthians, St. Paul, answering the questions put to him, writes (ch. VII): "it is good for a man not to touch a woman. But in order to avoid fornication, each one has his own wife and each one has her own husband (1-2)" ... "but everyone has his own talent from God: one in this way, the other in another way. To the celibate and to widows I say: it is good for them to remain like me. But if they cannot abstain, then it is better for them to marry than to be inflamed "(7-9). "An unmarried man cares about the Lord's things, how to please the Lord, but a married man cares about the worldly things, how to please his wife. There is a difference between a married woman and a virgin: an unmarried woman cares about the Lord's things, how to please the Lord, in order to be a saint both in body and spirit; but a married woman cares about the worldly things, how to please a husband" (32-34) and "he who marries his maiden does well; but he who does not marry does better" (38). These words show that the apostle leaned towards celibacy, mainly because it allows those who are doomed to him to completely indulge in spiritual life, without the need to care about the affairs of this world in order to please the wife or husband. However, app. Paul preaches only such celibacy as presupposes the presence of a calm spiritual chastity, devoid of all sensual lusts; to those who are inflamed, he himself advises marriage; finally, such celibacy appears as a special grace of God, which is bestowed only on a small number of the elect. None of the above texts contains a positive requirement of celibacy, but it cannot be overlooked that all these instructions are aimed at presenting the celibate state in the most ideal light. This view of celibacy in the early days of Christianity prompted a considerable number of believers to devote themselves to abstinence. Already in a letter from Ignatius (who died between 107-115) to Polycarp, the first praises the chaste, instructing them, however, not to put themselves above their bishop, who, in all likelihood, had a wife. Athenagoras, in his "Πρεςβεία περι τών χριςτιανών" (written at the end of 176), speaks of those who grow old in celibacy in order to live in closer communion with God. The most striking manifestation of the force with which the doctrine of the pleasing of celibate life spread in the first centuries of Christianity is, on the one hand, the fanaticism of Origen, on the other hand, the praise of virginity, which consists in a dialogue entitled "Convivium inter decem Virgines" and written by Methodius of Tyre, the most ardent opponent of Origen. With the passage of time and the strengthening of Christianity, the doctrine of celibacy became more and more widespread. Women developed a special view, according to which, devoting themselves to a virgin life, they considered themselves betrothed to the Lord. The teaching of the Gnostics about the impurity of the flesh also did not remain without influence in this case. The Church struggled with this teaching, but nevertheless experienced its influence, to which, however, she was already predisposed by her own principle of opposing the spirit to the flesh, and therefore in the union of the sexes she could not but see at least a temporary enslavement of the spirit by the flesh. This principle gave rise to asceticism, which strives by mortifying the flesh to bring the spirit victory over it. It was resorted to by all those who, doomed to a celibate, chaste life, were aware of the difficulty of avoiding temptations in the midst of a corrupt, pagan society. Combined with asceticism, celibacy acquired in the eyes of Christians the significance of the apogee of religiosity, and with the transition of asceticism to cinevitism, it became a necessary condition for monastic community in both the Western and Eastern churches, and finally, in the first of them, it was decisively placed above marital cohabitation by the canon of the Council of Trent, threatening anathema. whoever maintains that marriage is to be preferred to celibacy, or that the latter is no better than the former (Ses. XXIV, Cap. X).

Such a rationale for celibacy could not but have an impact on the later established rule in the Western Church about compulsory celibacy of the clergy . Neither the Gospel nor other Scriptures of the apostolic canons contain any indications that give reason to belittle the dignity of marriage or consider it an obstacle to the performance of priestly duties. The most severe theologians admit that Christ, who honored marriage in Cana of Galilee with his presence, did not reject the union of a man with a woman. Peter, the first of His apostles, called by the Catholics the "prince of the apostles" (Princeps apostolorum) and considered among them the founder of the papacy, was married, as Holy Scripture testifies (Matt. VIII, 14). The words of St. Paul (1 Epistle to Corinth. IX, 5) give reason to believe that most of the apostles during their wanderings had their wives with them. It is clear that the apostles, not observing celibacy themselves, could not demand it from those whom they appointed as their successors. Against this, some objected, arguing that the apostles, having their wives with them, abstained from marriage with them. This objection is refuted, however, by the fact that if the apostles really demanded the celibacy of the clergy, then, obviously, they would avoid incurring suspicion on themselves for not doing what they themselves demanded. Moreover, app. Paul, who has condemned himself to celibacy, does not in the least prefer the celibate to the married when choosing a bishop. On the contrary, he points out that a bishop should be a family man who knows how to lead his family, and therefore is able to lead his flock. It has been undeniably proven that during the first three centuries the Christian Church did not regard marriage as a state incompatible with the priestly office, on the condition that the one delivered was the husband of one wife; there are many examples of married bishops, priests, and deacons, but there is no evidence to suggest that marriage was permitted after receiving the priesthood. This prohibition was based on the XXV Apostolic Canon, which permits marriage after entry into the clergy only to choirboys and clerks, and therefore does not permit this to bishops, presbyters, and deacons. The Neo-Caesarea Council (315) threatens to defrock the violator of this rule, while the Council of Ancyra (314) allows the deacon to announce before the ordination of his intention to enter into marriage, therefore, to carry out his intention after the ordination. On the other hand, contrary to the false opinions expressed by some that the holiness of the sacred service and the purity of life required by the priesthood are incompatible with married life, the apostolic canons forbade the clergy to leave their wives under the pretext of piety, threatening the disobedient with excommunication from church communion, and in case of their stubbornness, with complete deprivation. church degrees. At the 1st Ecumenical Council of Nicaea, supporters of celibacy, already very numerous at that time, proposed to forbid those appointed to the clergy to continue marital cohabitation with their wives, but they failed to bring this to the norm due to the fact that Paphnutius, bishop of the Upper Thebaid, a great associate and virgin , convinced the fathers of the cathedral not to impose such a heavy yoke on the initiates, which could bring terrible harm to the morals of both the clergy themselves and the wives they left behind. The Council of Gangra (340) curses as detractors of the God-established marriage all those who, like the supporters of Eugraphius, Bishop of Sebast, did not recognize the power of the sacraments performed by married presbyters. While not requiring the clergy to renounce married life, the Christian Church, at the same time, never made it an indispensable condition that only the married should enter the clergy, but accepted the celibate as well. This is indicated to us both by examples from church history and by those church rules that presuppose the presence in the clergy of persons who have taken a vow of virginity. Such, for example, are the rules that condemn a cleric who abstains from marriage not for the sake of the achievement of abstinence; allow persons accepted into the clergy by celibates to marry at their request during the passage of lower clerical positions, and those who do not wish are required to take a vow of chastity, protect the home life of clergy members who do not have wives from temptation and suspicion, etc. These initial church rules about the elevation of married persons to the degree of priesthood from the end of the 4th century. began to be subject to restrictions regarding the episcopal dignity. The lofty concept of virginal life, created by the gospel teaching, aroused in Christian society the desire to have, from among those who accepted this feat, if not all the clergy, then at least the highest church pastors who, not being bound by family ties, could devote themselves entirely to serving the interests of the church and being the true representatives of all the qualities and perfections of the Christian life. Thus, little by little, the custom was established, according to which, when replacing the episcopal office, they began to prefer the celibate to the married, so that already in 410, the election of Synesius as bishop of Ptolemais, who agreed to accept the proposed dignity only so that he would not be forbidden to continue marital cohabitation, is an exceptional example. The development of monasticism, which gained high respect in society and an enormous influence on church affairs, more firmly established this custom, which from the 6th century. was elevated to a mandatory rule, initially by state, and then by church legislation. Justinian V. prescribed that monastics or those who did not have wives, or who were separated from them, were appointed bishops. The Council of Trullo (692) decreed that the wife of a person elevated to the episcopal dignity, having previously separated from her husband by common consent, upon his ordination to the bishopric, enter a monastery far removed from the residence of this bishop, which, however, is obliged to give her maintenance. Although neither this council nor subsequent ecclesiastical legislation required monasticism from bishops, little by little in the East bishops began to be chosen exclusively from monks, probably due to the conviction that persons brought up in monastic discipline are more capable of fulfilling the high duties of episcopal rank. In addition, the same council confirmed the permission for subdeacons, deacons, and presbyters who married before ordination to continue marital cohabitation with their wives, at the same time threatening clergymen who married after receiving the priesthood, and bishops who continue marital cohabitation, with deprivation of dignity. Imperial decrees, on the basis of which children born in such marriages were recognized as illegitimate, prompted deacons and priests to marry before accepting the priesthood. This custom eventually became obligatory in the Eastern Church, where all the clergy must be married, but can neither marry a widow nor enter into a second marriage. - In Russia, until recently, this rule was observed with all strictness; an unmarried person appointed to a parish clergy position must necessarily be married before ordination, and widowers could not be appointed at all; both the lack of a wife and the second marriage equally barred their access to the priesthood. In the old days, strictness extended to the point that a widowed priest or deacon had to be tonsured a monk, otherwise he was forbidden to serve. Such an order was caused by the temptations produced by the unclean life of many widowed clergymen, and was given by the All-Russian Metropolitan St. Peter (XIV century) and then repeated by Metropolitan. Photius (beginning of the 15th century) and Russian cathedrals (Moscow 1503, Stoglav 1551, etc.). The Moscow Council of 1667, although it recognized this decree as practically useful, however, canceled it as inconsistent with the canons of the Ecumenical Church. However, even after that, widowed clergymen had to have special permission from their bishop to serve, namely: priests - epitrachal letters, and deacons - oratory or post-church. These rules were abolished in 1765. If such measures were taken by the church authorities of ancient Russia with regard to clergymen who had lost their wives, then it goes without saying that at the same time it could not allow unmarried persons or widowers to be appointed parish priests or deacons. Since 1869, it has been legally permitted to appoint in the white clergy to the clergy degrees even unmarried persons (i.e., single and widowed after their first marriage), if they are completely known to the diocesan bishop for their zeal for the church and a completely impeccable life, moreover, they have no less than 40 years.

Thus, the Eastern Church, paying due, according to the gospel teaching, honor to the feat of virginity, left the execution to the discretion of each individual person, by no means demanding obligatory celibacy from the white clergy. On the contrary, in the West, little by little, canons were developed establishing celibacy for the entire clergy.

In the Latin Church, the initial measures against the married life of the clergy were taken in Spain at the Council of Elvira (303 or 309), by decrees of which deacons, presbyters and bishops were forbidden to marry their wives. In a letter from Pope Siricius to Gemerius, Bishop of Tarragona (385), which is the first decretal, the authenticity of which is not in doubt, it is indicated that bishops, priests and deacons who do not observe chastity do not deserve any indulgence, since it is necessary to treat wounds with iron (knife) unresponsive to other drugs. In two decretals to the Bishops of Rouen, Victricius and Exsuperius of Toulouse (405), Innocent I renewed the above prohibition, threatening him with defrocking for violation. Leo I (443) and Gregory V. (590-604) continued to hold the views of their predecessors. The Councils of Orange (441), Arles (442 or 452), Tours (461), Toledo (653 and 659) established canons, conducting with complete consistency the beginning of the incompatibility of married life with the holiness of the spiritual dignity. Finally, the vow of chastity became obligatory for priests, deacons, and even subdeacons, to which the churches of all the West, with the exception of Lombardy, obeyed, at least officially. Milan church, relying on the authority of St. Ambrose, her patron, alone dared to oppose the claims of Rome and held out until the end of the 11th century. in relation to the marriages of the clergy of the same rules that were established in the Eastern Church. For a long time, the popes had to fight both with the independence of the Lombard Church, which belittled the authority of the apostolic see and prevented the uniform application of the rules of church discipline, and with the clergy of other countries, who, despite the papal prohibition of marriage, continued to live in the old way. Many priests openly had concubines, others preferred to marry. In the X and XI centuries. there are married priests and even bishops not only in Italy, but also in Spain, Germany, France and England. Dunstan, Archbishop of Canterbury (961-968), ordered married priests to separate from their wives, and replaced as monks those of them who refused to comply with this order; but this measure had no effect for long, and soon another Canterbury archbishop, Anselm, had to again order celibacy for the priests of all England at the local cathedral in Westminster (1102). In 1018, Benedict VIII achieved a resolution at the Pavia Council, according to which. spiritual children, born of free women, became church slaves without the right to ever be released; in 1031 The Council of Bourges worked out in the same spirit a whole series of canons, distinguished by their extreme severity. Hildebrandt also held the same view of the marriage of clerics, who managed to win over to his side in this respect those popes whom he so skillfully led. After the above measures directed against the children of the clergy, no less strict orders followed regarding the wives of clerics. Leo IX (1048-1054) issued the "Constitutum de castitate clericorum" (Regulations on the chastity of clerics), according to which women living with clerics were recognized as slaves. Wanting to arouse indignation among the people against priests who violate the vow of celibacy, the church declared heresy what was only a simple violation of church discipline, and began to call such spiritual "Nicolaites", equating them with this name to sectarians who were anathematized in the first century. Nicholas II, with the help of the crowd excited by the monks, managed to humble the stubbornness of the Church of Milan; penances were imposed on her clergy, while the archbishop, as a sign of his humility, had to take part in a council in Rome, at which it was forbidden for the laity to listen to the liturgy if it was served by a priest who had a woman in his house (1059). These decrees were also confirmed by Alexander II (1059-1063), but in practice they were of little importance, since they were not enforced with due severity. Hildebrandt, having become pope under the name of Gregory VII, convened a council in Rome in 1074, at which the previous decrees concerning the celibacy of the clergy were confirmed and supplemented by the prohibition of priests guilty of "fornication" (fornicatio) from entering the church, which term was equally designated as concubine as well as marriage. Gregory energetically undertook the enforcement of these rules and, in order to overcome any opposition, convened councils in Erfurt, Paris (1074) and Mainz (1075), which he instructed to force the priests to immediately separate from their wives and concubines. The Erfurt and Mainz cathedrals ended in terrible confusion, while at the Paris cathedral all those who participated in it formally rejected the papal orders, recognizing them as reckless, as requiring a feat exceeding human strength, and finally, in other places, the bishops directly refused to announce them to the flock and the clergy subordinate to them. Gregory sent out legates everywhere, equipped with extensive powers, who managed to excite the people against the stubborn priests. Many bishops began to complain about hitherto unprecedented offenses inflicted by the people on the clergy, but the pope remained unshakable. With the help of the monastic orders and the crowd they stirred up, he soon managed to overcome all resistance and force the clergy of most Western European states to submit to his decision. This victory of the papacy was greatly facilitated in Germany by the feudal princes and bishops, who, being in constant struggle with the imperial power, sought support from the popes. Thus, the papacy insisted on the celibacy of clergy, exposing moral and religious considerations as the main motives, although the real goal pursued by the Roman Curia, pursuing the marriages of the clergy, was purely political in nature. The main basis for establishing compulsory celibacy for the clergy was already clearly formulated by Gregory VII himself in the following provision: "Non liberari potest Ecclesia a servitute laicorum, nisi liberentur clerici ab uxoribus" (the Church cannot free itself from subordination to the laity if the clergy are not freed from their wives). With the rise of papal power, a natural tendency must have arisen to sever those ties by which the clergy are united with the family, and through it with the state; only a priest completely free from all family and civil ties and duties guaranteed the Roman church its complete independence from the state and could serve in the hands of the Roman pontiffs as a reliable tool to achieve their extensive and ambitious political plans. However, none of the theologians, not excluding even the most zealous ultramontanes, considers the obligatory celibacy of the clergy to be either a divine institution or a dogma of Zap. churches; the Roman Curia itself does not adhere to this rule with complete consistency, allowing the marriage of Greek Uniate and Maronite priests.

The celibacy of the clergy, finally erected by Gregory VII into an ecclesiastical law, could not actually be established for a long time. After his death, married priests are often still found in practice, as can be judged from the order of Pope Urban II (1089) and the decisions of the councils of Reims (1119) and two Lateran (1123 and 1139). In addition, in various places, from time to time, the resistance of the clergy to the implementation of the rules of celibacy was resumed, often even causing armed clashes. Only in the XII century. the celibacy of the clergy finally established itself in the West, although in states more distant from Rome, as for example. in Hungary, in Poland, back in the 13th century. the clergy did not obey this order of the Roman throne. In Poland, the papal decree on celibacy, announced by Cardinal Peter in 1197 at the synod of the Gniezno archbishopric, extremely outraged the clergy who participated in it, who almost killed the representative of Rome. Prince Vladislav Lyaskonsky, prompted by the bulls of Innocent III, began to imprison and oppress the recalcitrant clergy in every possible way (1206). In subsequent Polish history, there are many examples of the marriage of clergy; in the 16th century under the influence of the Reformation, many opponents of celibacy come out from among the Polish clergy, among whom the first place belongs to Stanislav Orzhechovsky, the canon of Przemyshlovsky, who, after entering the priesthood, married Magdalina Kholmskaya (1551), devoted his whole life to the struggle against this oppressive clergy establishment and sharply condemned him in many of his writings (see Orzhehovsky). In 1556, King Sigismund-August, on behalf of the whole people, demanded that Paul IV abolish the celibacy of the clergy. In Hungary in 1267, Cardinal Guidon demanded that priests be legally married, although in the future he forbade them to marry at all.

The establishment of the celibacy of the clergy, which had at least the visible goal of raising the entire clergy to the height of the Christian ideal of virginity, in reality did not contribute at all to improving the morality of the clergy, who, being deprived of legitimate wives, involuntarily had to come to concubinage. The beginning of that terrible licentiousness and decadence into which the clergy fell, especially in the fourteenth and fifteenth centuries, is to a large extent to be sought in this unnatural demand of the Roman See. Wishing to put an end to such licentiousness, representatives of some churches proposed openly establishing concubinage for priests who were deprived of the opportunity to enter into legal marriage. The Church, however, generally recognizing only marriage in Christ, that is, legal, could not agree with these proposals and tacitly endured what she was unable to prevent, especially since some of the popes of the XIV and XV centuries. often surpassed in immorality the bishops and priests subordinate to them, which gave Savonarola a reason to preach the correction of the morals of the entire church, both its head and all members (in capite et membris). Protests against the celibacy of the clergy have been voiced since the very beginning of the 14th century; at the end of it and at the beginning of the fifteenth century. Czech theologians headed by Matthew Yanov, imbued with Wyclef's teaching, sharply condemn him. In the Hussite movement, the question of celibacy plays an important role, and, finally, the Prague compacts granted the clergy of the Czech Utraquists (see this word) as an exception the right to marry; but the Roman Curia did not recognize this concession made by the Council of Basel as legitimate. The Reformation from the first moment of its inception overthrew the yoke of clergy celibacy. In a "letter to the Christian nobility of the German nation" (Schrift an den christlichen Adel deutscher Nation, 1520), Luther substantiated in detail the principle of the need for the clergy to marry, and in 1525 he decided to confirm it with his own example, which some evangelical priests had already fulfilled before him. confession (art. 23) and the Apology (art. 11), just like the Reformed symbolic writings (e.g. First Helvetic Confession, art. 37; Second Helvetic Confession, art. 29), as well as the Anglican Church, establish the right clergy to marry in the natural conditions of human nature, Holy Scripture and ancient Christian custom, bearing in mind the consequences of forced celibacy.Rome could not show any compliance on this point: with the permission of the clergy to marry, it would not only have to abandon all traditions but also from the essential principle of papal policy, which is the unconditional independence of the church from what in its language is called the world. The limit of compliance on the part of the Roman Curia could only be a dispensation given in respect of the special needs of the Church and only in the form of an exceptional measure, with the right to cancel it. These considerations served as a point of view, taking which the so-called "Interim" (Interim, 1548) could to a certain extent condone the marriages of the Protestant clergy, but King Ferdinand I could not immediately make such a significant demand at the Council of Trent; his subsequent attempts to eliminate the harm from the celibacy of the clergy, supported by Duke Albert V of Bavaria and even three spiritual electors, had no success due to the evasive policy of Pius IV, who, with the help of the Jesuits, managed to persuade the emperor not to submit this case to the Council (1563). By the decrees of the Council of Trent, those provisions of the canon law of Rom. cat. churches that are still in existence today. These provisions regarding the celibacy of the clergy are that married persons can be consecrated to the highest (clergy) degrees only when their wives pronounce a solemn vow of chastity; subdeacons, deacons, priests and bishops who marry after ordination are deprived of their office and rank, and their marriage is recognized as invalid; on the contrary, marriages entered into by the clergy of the lower (clerical) degrees of the priesthood are considered valid, and the bishop can admit them to the performance of the duties assigned to them, if only they are married to girls, and not to widows or divorcees. The latest attempts to achieve the abolition of these rules were vigorously rejected by Gregory XVI and Pius IX, while the movement of the Old Catholics, although it led the latter to overthrow the yoke of celibacy, but caused a split in the bosom of the church itself.

There is no doubt that the secular state power has no right to cancel the canonical decrees concerning the celibacy of the clergy. But at the same time, it is certain that it is not in the least obliged to enforce them by coercive measures. In view of this, both the Prussian Zemsky Code (Landrecht) and the French Civil Code (Code Civil) leave without any attention the canonical rules on the B. of the highest degrees of the priesthood. In France, however, a judicial practice has been established, although disputed by many, leaning towards the recognition of the invalidity of marriages entered into by clerics. The same provision is expressly established by the Austrian legislation (although according to the law of May 25, 1868, the impossibility of marriage disappears for the spiritual when he switches to another confession). The decrees on the invalidity of marriages of the Catholic clergy were abolished in Italy with the introduction of civil marriage, as well as in Bavaria, Saxony, Baden, and in general in all countries where common German law is in force, with the publication of the imperial law of February 6. 1875, according to which the right to marry was granted to the clergy throughout Germany. Our legislation permitting persons of all Christian denominations in general to enter into marriages according to the rules and rites of their churches, cannot but recognize as valid marriages entered into by the Catholic clergy (St. Law, vol. X, part 1, art. 61).

In the Middle Ages, celibacy was an essential condition not only for the spiritual state, but also for belonging to knightly orders, and initially to members of the Hanseatic League. In our country, it was observed by the Zaporizhian Cossacks. In modern times, there are no restrictive measures similar to those of ancient Rome against voluntary celibacy in modern legislation, and only in the current 1890 did the Senate of the Venezuelan Republic establish a law according to which every bachelor over 35 years of age must pay a special tax of one percent of the annual income if that income does not exceed twenty-five thousand francs. Income exceeding this amount will be subject to a 2% tax. In the explanatory note to the draft law, motives are given that the unmarried are in an exceptional position and bear much less burdens than the fathers of families, and therefore the imposition of a special income tax on the unmarried is fully consistent with the principles of justice. It is clear that this measure, in contrast to the above, is caused only by motives of a purely fiscal nature. In our legislation, celibacy affects the amount of deductions made to satisfy the debt from the salaries received by the debtor (see Arrest). Ordinances of canon law, Roman Cat. churches still retain their power in relation to both black and white clergy. According to the rules of the Orthodox Church and our legislation (St. Law, vol. X, part 1, article 2; vol. IX, article 252, paragraph 1), only black clergy are subject to celibacy, while white clergy, who forbidden to marry while they are in the priestly or diaconal rank, are subject to celibacy only in the event of the death of their wives.

In addition to all of the above, it must be borne in mind that celibacy may also have the meaning of a punishment imposed by law under certain circumstances on one of the spouses or on both together, being in this case forced celibacy. In the meaning of a punitive measure, celibacy is already known to Roman law, according to which, in cases where a marriage was annulled for adultery, the guilty person was forbidden to marry a person who participated in adultery. Byzantine the legislation allowed for a distinction between husband and wife: an unfaithful wife was condemned to celibacy upon divorce, and an unfaithful husband was not subjected to this punishment. Canonical law prohibits marriage between participants in adultery only if the latter was committed by prior agreement of the perpetrators for the very purpose of terminating the previous marriage of one of them, to be able to unite with each other in a new marriage. Austrian legislation literally adheres to Roman law, while French (Code Napoléon, § 298) and Prussian - canonical . According to Russian church law When a marriage is dissolved for adultery, the guilty spouse is condemned to celibacy. Is our civil law(Holy Law vol. X, part I, art. 40-42), allowing persons separated from cohabitation because their marriage was entered into while another exists, to continue cohabitation with their spouses from their previous marriage, if the left their persons, forbids them, even after the death of these persons, to enter into any new marriage. In the same way, one of the spouses is condemned to celibacy, who left the other for more than five years in obscurity; however, the lower ranks of the military department, who were more than 5 years in captivity or an unknown absence in the war, are not forbidden to enter into a new marriage upon their return, if their previous marriage has already been dissolved. By charter of foreign Spanish(St. Zach., vol. XI, part I, art. 213 and 215) for Russian subjects of the Lutheran faith, the following rules are established: 1) when a marriage is dissolved on the basis of adultery, the party guilty of it is prohibited from which was followed by violation of marital fidelity, and 2) celibacy is applied to persons who are prohibited from entering into a new marriage by a court verdict on divorce. Lutherans still have temporary celibacy, or short term, consisting in the following: a widower is doomed to celibacy within 6 weeks after the death of his wife, and a widow - within 3 months after the death of her husband; but if the question of the widow's pregnancy is in doubt, then - within 6 months, but if the pregnancy is not in doubt, celibacy ceases not earlier than 6 weeks after her resolution from pregnancy.

In addition to these cases, which are punitive in nature, celibacy has also been established for persons who have reached the age of eighty, and for those who have been widowed or divorced after a third marriage (vol. X, part I, St. Law. Civil., art. 4 and 21). And finally, always and in all Christian laws, celibacy is an essential condition for marriage. Our legislation (Holy Law, vol. X, part I, art. 20) directly points to this, recognizing that in order to enter into a marital state, it is necessary that those entering into marriage are not related to other persons, that is, they are in celibacy.

Literature: E. Me (Mau), "Elements du droit romain"; Accarias, "Précis du droit romain"; Geinektius, "Ad legem Juliam et Papiam"; Riviere, "Des successions en droit romain"; Abbé Chavard, "Le célibat des prètres et ses conséquances" (Geneva, 1874); Smith and Cheetman, "Celibacy" (in Dictionary of Christian antiquities, London, 1875); Schmidt, "Histoire de l" Eglise d "Occident pendant le moyen âgê" (Paris, 1885); Augustine Theiner, "Die Einführung der erzwungenen Ehelosigkeit bei den christlichen Geistlichen und ihre Folgen" (2 vols., Altenburg, 1828; 2nd ed. 1845); Lanrin, "Der Celibat der Gelistlichen nach kanonischen Recht" (Vienna, 1880); Henry Lea, "An historical sketch of sacerdotal celibacy in the Christian church" (Boston, 1884); von Schulte, "Der Coelibatzwang und dessen Aufhebung" (Bonn, 1876); Holtzendorf, "Der Priestercoelibat" (Berlin, 1875).

Encyclopedic Dictionary F.A. Brockhaus and I.A. Efron. - St. Petersburg: Brockhaus-Efron. 1890-1907 .

• Explanatory Dictionary of Ushakov

CELEBRITY, I, cf. (book). Preservation of virginity; single or unmarried life. monastic vow of celibacy. | adj. celibate, oh, oh. Explanatory dictionary of Ozhegov. S.I. Ozhegov, N.Yu. Shvedova. 1949 1992 ... Explanatory dictionary of Ozhegov

CELIBACY- CELEBRITY, non-marriage throughout life. B. is forced (poor health, the presence of physical or mental anomalies), as well as the result of a bad situation in the marriage market or belonging to a certain category. social group (ex. Demographic Encyclopedic Dictionary

Celibacy- (Russian - without marriage) - the state of a person who deliberately does not marry (single, unmarried man, unmarried woman). Celibacy can be voluntary when a person does not marry because of absence or fidelity to a loved one, because of ... Fundamentals of spiritual culture (encyclopedic dictionary of a teacher)

celibacy- I, only unit, p. 1) Single and unmarried life. ...Many girls who, for whatever reason, have abandoned the intention of getting married, devote themselves to higher education. But in these cases, celibacy is not the result of increased mental ... ... Popular dictionary of the Russian language

Celibacy- (or celibacy) one of the duties of the clergy of the Roman Catholic Church. The establishment of this rule was influenced by ascetic views on marriage, and perhaps the teaching of the Gnostics about the impurity of the flesh. Already the Council of Trent decidedly ... ... Complete Orthodox Theological Encyclopedic Dictionary

celibacy- ▲ lack of a partner, (to be) in, a person's life celibacy lack of a partner in personal life; life without marriage. idle. bachelor. bachelor (simple). unmarried. unmarried. in girls (stay up #). in girls. lonely. spinster. on the… … Ideographic Dictionary of the Russian Language

Vow of virginity, refusal to marry. (

In the religions of the world, the relationship between a man and a woman is not sinful if it is pleasing to God and approved by him. Adepts who have dedicated themselves to the Lord often take a vow of celibacy in order to isolate themselves from worldly fuss. It is called celibacy, which is known to all the clergy, but not everyone is required to observe it.

Celibacy - what is it?

Celibacy is an obligatory vow of celibacy taken for religious reasons. The term comes from the Latin word caelibatus, which means "unmarried". Such oaths have existed since pagan times and are common throughout the world.

1. Buddhist monks refuse to create a family for the sake of.
2. In Hinduism, the vow takes the form of a permanent or temporary renunciation of sex.
3. Even the ancient Roman priestesses of the goddess Vesta took vows of celibacy.
4. All Catholics, with the exception of deacons, are required to be single.
5. Only monks and celibate priests can become Orthodox bishops.

celibacy for men

For personal or religious reasons, a man may remain single and voluntarily lead an asexual lifestyle. It is not necessary to have a priesthood for this - anyone can take a vow of celibacy, guided by their own opinion about the “correctness” of life. Celibacy for men is a renunciation of all carnal pleasures, a guarantee of preserving the energy of the body and (if religion is involved in the matter) the opportunity to be closer to the Lord without putting family in the way.

celibacy for women

Women of the weaker sex can also devote themselves to abstinence and lead a pure life, sacrificing themselves to God or a beloved cause. Nowadays, some European women and many Indian women voluntarily refuse to marry. They subdued the flesh, serve God and people: they give lectures, teach in schools, participate in religious conferences and actively learn about themselves by meditating and keeping spiritual diaries. It is important not to substitute concepts, because a woman who observes celibacy does not just refuse domestic slavery and submission to a man. She finds in her condition.

Celibacy in Orthodoxy

Orthodoxy is one of the religions that encourages marriages and voluntary rejection of them. The paradox is that while promoting different principles of behavior, these concepts are based on a single spirituality. After the Sixth Ecumenical Council (in 680-681) a special attitude towards the marriage union was formed. It involves sacrifice, a reverent attitude towards the family, maturity. The Orthodox Church does not suppress the natural instinct of love, reproduction, family creation, and adheres to the following rules:

1. All clergy are divided into white (allowed to have a family) and black (not allowed).
2. Marriage is permitted when it is preceded by ordination to the priesthood or deaconhood.
3. Bishops are chosen exclusively from the unmarried (black clergy).
4. Orthodox celibacy can be taken both temporarily and for life.

Why is celibacy needed?

When wondering what celibacy is, many people try to understand what its main purpose is. In some teachings it is a prerequisite, in others it is not. The goals set differ depending on the adepts who practice and whether physical or moral abstinence is implied.

1. In Western religions, a vow of celibacy is taken for the sake of Christ. He teaches a person humility and opens the way to the Lord.
2. In Eastern teachings, it is a means to achieve spiritual enlightenment.
3. Abstinence is the foundation of yoga. Meditation and lust are incompatible.

Celibacy - benefit and harm

The attitude to the vow of celibacy around the world is different, it has changed over the centuries. And today there are supporters and opponents of the "bachelor system". Catholic priests are required to observe strict celibacy, but this issue has been actively raised recently, as parishioners argue that forced abstinence negatively affects the work of clergy. Orthodox celibacy is more loyal, but even here there may be different interpretations.

Benefits of celibacy

Celibacy is a necessary condition for spiritual growth. Priests are closer to God than people living "in the world." They fence themselves off from all blessings, desires, joys and do not put anyone (neither wife nor children) between themselves and the Lord. What gives celibacy to priests? Time for yourself, for prayers and reflections on the higher essence. If we consider the concept of sexual abstinence, we can find pluses:

1. In this sense, celibacy is a guarantee of preserving the internal energy of a person, the cells of the body and the brain.
2. As evidence that semen retention has a beneficial effect on the mind, such great thinkers as Plato, Aristotle, Pythagoras, Leonardo da Vinci, Newton, Beethoven, etc. are cited. They led a life of abstinence.
3. It is logical to avoid promiscuity, not only in youth, but also in maturity. This will preserve the health and moral character of a person, regardless of gender.

Celibacy - harm

It is a mistake to believe that the connection between a man and a woman is condemned by all world religions. Judaism has a negative attitude to the vow of celibacy, because even in the Bible it is written that people need to “be fruitful and multiply”. Anglicans and most Protestants also favor married clergy. The main argument that people who do not accept celibacy give is: what is this doctrine that contradicts natural functions, human needs. There are other downsides:

1. Lack of intimate life can lead to diseases of the genital area: prostatitis, atrophy of the pelvic muscles, cancer, etc.
2. In the absence of physical and psychological relaxation, it becomes the cause of complexes, hidden desires. Sometimes they result in crimes.
3. Only people who are ready for it can observe celibacy. You need humility and your own strong-willed decision.
4. Incorrectly interpreting the teaching, some priests see a sinful relationship with a woman and become homosexuals. There are many cases when Catholic clergy seduced children in order to suppress their desire.
5. Some replace sex with masturbation, which is also a sin.

How to accept celibacy?

If a person is ready to sacrifice his personal life in order to achieve his goals, he asks himself: how to take a vow of celibacy? It is not necessary for this to go to a monastery, to conduct some kind of rituals. If the concept of life is such that there is no place for family and relationships in it, a person - a woman or a man - can voluntarily make this sacrifice. The oath is given before the icon. The speaker turns to God, promising never to have any relationship and to remain blameless (blameless) until the end of his days.

A word of 7 letters, the first letter is “C”, the second letter is “E”, the third letter is “L”, the fourth letter is “I”, the fifth letter is “B”, the sixth letter is “A”, the seventh letter is "T", the word for the letter "C", the last "T". If you do not know a word from a crossword puzzle or a crossword puzzle, then our site will help you find the most difficult and unfamiliar words.

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Celibacy is a lifestyle in which a person either abstains from sexual relations, does not marry, or does both. Keeping a vow of celibacy is difficult regardless of the reasons (perhaps you are preparing to become a priest, or you are doing it for your own personal reasons). A vow of celibacy is given by people who want to live their lives without having a physical relationship with another person. This decision is not always made for religious reasons or in connection with some obligations. A person can simply choose this way of life, because he considers it right. With the help of the tips we provide in this article, and with the support of loved ones (and perhaps help from above), you can keep your vow. Of course, making this vow is not easy, especially if the people around you do not approve of your choice. However, a celibate life has its advantages. If you manage to find interesting activities for yourself, you can overcome the temptation to break the vow.

Steps

Consider if you are ready. Make sure you really want it. Celibacy can be very helpful if you make this vow for the right reasons. Not everyone is able to live their whole life, adhering to the vow of celibacy. Usually this choice is made by those who see the opportunity to find the meaning of life and satisfaction without a partner. People for whom solitude does not cause pain and emptiness tend to celibacy. If you feel and believe that you do not need another person to satisfy all your desires, and that this state will help you feel calmer and happier, celibacy is for you.

Think about why you want to be celibate before taking this step. People make this decision for various reasons. More often than not, people seek to avoid sexually transmitted infections, or decide to forego relationships in order to devote themselves to serious studies, since celibacy frees up a huge amount of time for other pursuits. In addition, the vow of celibacy allows you to save money, especially if you are a student.

Meditate on this decision so that you don't make it in a hurry. A vow of celibacy is given for a long time. It is important to remember that each person makes his own decisions, and if people go the other way, this does not mean that their way is worse. Any choice is possible, and each choice should be respected. The lifestyle that other people choose is also a human lifestyle, just like yours. So don't expect other people to follow your lead, and don't judge others for choosing a physical relationship.

Let everyone know that you are celibate. It is important to tell the people close to you about your decision and convince them to support you every step of the way.

• Talk to a friend or mentor who has gone through a similar period in their life and ask them to share how the person made their choice.

1. Avoid temptations. You may need to avoid temptations, especially at the beginning of your journey. Do not allow yourself to be in situations that may lead to sexual contact (for example, avoiding close proximity to a person to whom you are or may be physically attracted). Do not spend time alone with yourself without communication with the outside world, unless you know for sure that you can control yourself in such situations. You can get close to people, but only if you can restrain yourself. In addition, it is worth explaining to other people what you can afford as part of your lifestyle.

   • Don't listen to other people's opinions if they don't approve of your choice. This is your choice and only yours. Better hang out with friends and people who don't judge you or the choices you've made.

2. Remember that celibacy does not equal seclusion. A vow of celibacy does not mean that you should distance yourself from others. Keep doing the things you enjoy with other people and enjoy them. Don't force yourself to sacrifice close connections and interactions with others. Try to find people who can understand you and your choices. Living alone can be difficult. Tell people that you need their support.

   Find a variety of hobbies. Do what you enjoy. You may need to avoid people you feel physically attracted to. Instead, turn to spiritual practices or favorite activities.

   Know that abstinence can make you a stronger person. If you do something without the help of others, you will develop. You will remember why you decided to make a vow. You will feel that you can do a lot. The joy of learning new things and constantly working on different tasks will occupy your mind. This will also make you more tired, which will allow you to sleep better.

   Consider if you are taking a vow for religious reasons. Many take vows of celibacy in order to become members of a religious group. Every religion has its own rules regarding this. In some religions, it is customary to wear a ring with a religious symbol as a sign of celibacy. In religion, abstinence is designed to help a person achieve unity with God on a deeper level.

   Consider whether you plan to keep the vow only until marriage. Some people decide to keep their virginity before marriage. In this case, celibacy is committed from the moment of marriage. Thus, the partner of the person who made the vow enters into a relationship with a virgin or virgin. This decision is intended to demonstrate the willingness of a person to be honest with a future partner and the desire to start a life together righteously. Some people take vows of virginity and some wear a ring to symbolize their purity.

   Decide if you want to abstain only in certain relationships. Celibacy can be part of a relationship if both people agree to it. This way you can support each other and learn something together (like playing a musical instrument) that will keep your mind occupied.

   Decide if you want to make celibacy part of the courtship process. Celibacy allows romantic relationships to develop and become more tender, mature, and selfless. True love comes with time. Not having sex in a relationship makes it more, not less, stable. If a woman responds with a soft refusal to an offer of intimacy, this will impress the man. He will respect her more and will trust her. He will want to become a better person, even if he has not been perfect in the past. Pleasant sexual tension at the beginning of a romantic relationship often leads to strong marriages.

   Meditate and pray about whatever is influencing your thoughts. Some people will surely try to convince you. You can learn to control yourself, but the most important thing is to understand how you feel and what triggers these conditions. Below we provide some tips.

   Meditate or pray regularly. This will help you, and it doesn't matter how you do it: on your own or in a group. If you are not afraid of temptations, join a group. In some groups there is little to no interaction and you won't have to look at others.

   Go back to your vow and consider if it still matters to you. Review your relationship with the vow every 4-6 months so you know exactly what you want. If you decide that this lifestyle is no longer suitable for you, stop and start doing what you want.

3. Make sure you take the vow of your own accord. Nothing good can come of celibacy if you force yourself to take this vow. People are social, so most often they tend to live with other people who appreciate and care for them. People like other people with whom they feel connected and with whom they want to spend their lives. If a person decides to live alone, he must be absolutely sure that he can live this way and can enjoy it. If a person takes a vow of celibacy voluntarily, he gains peace and a sense of the correctness of what is happening.

   • However, when this vow is imposed, the person feels discontent, depression, loneliness, inferiority; even hallucinations are possible. Therefore, each person should be able to make their own choice. If at some point a person decides that he no longer wants to live this lifestyle, he can change his mind. Under no circumstances should anyone be forced to take a vow of celibacy.

• Take care of your health and fitness. Exercise alone, with friends or with a partner.
• As a rule, the older a person is, the longer he keeps the vow and the more fulfilling his life, the easier it is for him to direct sexual energy (and discontent) in a more correct direction. With age, sexual desire also begins to wane (which can be helpful).
• Do something. Work as a volunteer. Help your community, friends, parents. This will not only take up your time, but will also allow you to get rid of unwanted thoughts.
• Nutrition. Some foods (meat, chocolate, coffee and tea) provoke animal instincts, while others (fruits, vegetables, nuts, rice, dairy products) are easy to digest and help a person stay focused. In his autobiography, Gandhi says that food had a significant impact on how he lived a celibate life.
• If you stumble, if you are afraid to stumble, or if it is difficult for you, do not despair. Learn to forgive yourself. Think about what you are learning. You can make mistakes as many times as necessary, as long as you don't give up on what you think is right. If you believe in God, he will forgive you your weakness, but on the condition that you keep your faith.
• Staying true to the vow of celibacy takes time and effort. However, if you succeed, you will feel great.
• Just because you're not in a romantic relationship doesn't mean you can't take care of your appearance. Continue to take care of yourself and choose your clothes carefully, and you will feel great.
• If you choose to stop, you will be able to connect more closely with the people you are attracted to. You will not have to think about certain rules of conduct in their company, so you will be less nervous and worried.
• Remember that life is made up of connections with people. In any healthy relationship, there must be room for empathy and consideration for each other.
• If you don't know what you want for yourself, take a break and think about your past. Ask yourself when did you feel calm and comfortable: in the company of a person or alone? Will you be able to live alone and calmly be around couples?