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Journal articles on the topic 'Celibacy'

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Published: 4 June 2021

Last updated: 1 August 2024

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1

Regev, Eyal. "Cherchez les femmes: Were the yahad Celibates?" Dead Sea Discoveries 15, no. 2 (2008): 253–84. http://dx.doi.org/10.1163/156851708x304886.

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AbstractThis article challenges the consensual view that the yahad were a celibate group by raising the following arguments: (1) The silence of the Community Rule regarding women and family cannot attest to celibacy, since there are no passages in the scrolls which refer to celibacy; (2) The passage in CD 7:3–10 should not be regarded as alluding to the celibacy of the yahad; (3) Comparisons with early-modern sects attest to the centrality of celibacy in the group ideology, hence it is impossible that celibacy was self-understood; (4) 4Q502 Ritual of Marriage mentions marriage, reproduction and children, and bears several lexical affinities with 1QS and other compositions of the yahad. Therefore, it should be related to the yahad. Consequently, the sweeping identification of the yahad with the (mainly celibate) Essenes seems problematic.

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2

Vorontsov, Sergey. "The Problem of the Human Nature in the Context of the Argument against Priestly Celibacy in the 18th Century France." Voprosy Filosofii, no. 6 (July 2024): 175–85. http://dx.doi.org/10.21146/0042-8744-2024-6-175-185.

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The article considers the influence of the shift in the philosophy of nature and that of human nature on the understanding of clerical celibacy. The critics of celibacy argued that the whole system of the human body was inactive, which caused melancholy and affected the soul. One of the symptoms of this disease was misanthropy which was against natural sociability. The celibate priest thus found himself asocial. This argument was based on the new mechanistic metaphors of the human body and resulted from the discussion on the mind-body problem, as well as from the construction of the new systems of nature (e.g. that of Buffon and Linnaeus), which exploited the relation between the reproduction and the order of nature. The apology of celibacy affirmed that celibacy demonstrated the possibility of overcoming one’s nature and that it was a state of perfection because it imitated the nature of angels. Consequently, the celibate priest overcame the natural family relations and interests and was able to embrace all with his paternal love. This understanding of celibacy largely excluded the problem that underlies the argument against celibacy, postulating that the soul has power over the body on the basis of the (neo) Platonic view of the chain of beings. The article concludes that this discussion resulted in the construction of two incommunicable logics that describe the sacred status of the priest.

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3

Wolf, Hubert. "O celibato sacerdotal na história da Igreja católica: Amazônia – Novos caminhos." Revista Eclesiástica Brasileira 79, no. 313 (September 20, 2019): 336. http://dx.doi.org/10.29386/reb.v79i313.1877.

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Esta contribuição pretende demonstrar que, na História da Igreja católica, a junção entre celibato e sacerdócio nunca foi absoluta e que, portanto, a ordenação de homens casados, que se espera seja deliberada pelo Papa e pelos Bispos no próximo Sínodo Pan-amazônico, não significa uma ruptura com a Tradição eclesliástica. Com efeito, o celibato sacerdotal não é nem um preceito divino, nem uma ordem de Cristo, nem uma disposição apostólica, mas sim, o resultado de uma contínua avaliação custo-benefício. Em perspectiva sincrônica e diacrônica, o Autor ilustra a evolução histórica da junção entre celibato e sacerdócio, chegando à conclusão de que a verdadeira mudança histórica na legislação referente ao celibato aconteceu em 1917. Em seis teses ele demonstra que os argumentos aduzidos em favor do celibato sacerdotal, aos quais a Igreja, no decorrer dos séculos, recorreu e sempre lançou mão de um novo toda vez que um antigo já não convencia, estão quase superados. Na verdade, do ponto de vista do custo-benefício o problema da drástica carência de padres bem como o dos escândalos dos abusos sexuais pedem que a Igreja, finalmente, tome posição em favor da ordenação de homens casados. Isso, tanto para prevenir possíveis fatores de risco decorrentes da obrigação da vida celibatária, quanto para aumentar o número de padres, para que os fiéis de todos os lugares e com mais frequência possam celebrar a Eucaristia, para onde converge e de onde emana toda a ação da Igreja.Abstract: This contribution intends to show that in the history of the Catholic Church the connection between celibacy and priesthood has never been absolute and therefore the ordination of married men - that we hope will be discussed by the Pope and by Bishops in the forthcoming Pan-Amazonian Synod - does not mean a rupture with the ecclesiastical Tradition. Indeed, the priests’ celibacy is neither a divine precept, nor one of Christ’s commandment nor an apostolic disposition but rather the result of a continuous cost-benefit evaluation. In a synchronic and diachronic perspective, the Author illustrates the historical evolution of the connection between celibacy and priesthood, coming to the conclusion that the true historical change in the legislation with regard to celibacy happened in 1917. In six thesis he shows that the arguments put forward in favour of the priests’ celibacy, arguments to which the Church, for centuries, has appealed (and always put forward a new one whenever one of the old ones was no longer persuasive enough) are almost obsolete. In fact, from a cost-benefit point of view, the problem of the drastic shortage of priests as well as the sexual abuse scandals demand that the Church will finally take a position in favour of the married men’s ordination. And this is so both in order to prevent possible risks resulting from the celibate life and to increase the number of priests so that the faithful from all areas may more often celebrate the Eucharist to where converges and from where emanates all the actions of the Church.Keywords: Catholic church; Priesthood; Celibacy; Apostolic tradition; Viri probati.

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4

Dwiatmaja, Alb Irawan. "Hidup Selibat demi Kerajaan Allah dalam Perspektif Teologi Tubuh Yohanes Paulus II." Jurnal Ledalero 21, no. 1 (June 25, 2022): 121. http://dx.doi.org/10.31385/jl.v21i1.275.121-135.

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Abstract: This paper proposes a new way of understanding celibacy. The world offers that the most important thing is an active and free life, that is, one cannot be a complete and warm human being in a relationship<br />without a genital sexual experience. The world underestimates celibacy and wants to prove that the choice of celibate life will result in compensation secretly, illegally, and will lead to destructive and manipulative relationships. The thoughts of John Paul II are relevant in an effort to offer a paradigm of sexual liberation, to develop, and to maintain for the creation of sexuality values and the call to life for the sake of the Kingdom of God. John Paul II’s thoughts on celibacy for the sake of the Kingdom of God in the perspective of theology of the body become material for reflection and input for people who live celibate to live in harmony with all the complexities of their bodies. <br /> <br /><strong>Keywords:</strong> Celibacy, John Paul II, Kingdom of God, theology of the body, Rome Catholic.

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5

Watson, Candace. "Celibacy and Its Implications For Autonomy." Hypatia 2, no. 2 (1987): 157–58. http://dx.doi.org/10.1111/j.1527-2001.1987.tb01073.x.

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This paper connects celibacy to autonomy, which is derived from economic, emotional, and sexual self-determination. Although society attempts to control and define women's sexuality, the celibate woman who masturbates can retrieve her sexuality without the massive social rearrangements which are necessary for economic and emotional liberation. Because masturbation is accessible and singular, sexual autonomy is available to a woman who chooses celibacy, regardless of the other exigencies in her life, as illustrated in the example here from popular literature.

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6

Grossman, Maxine L. "Sectarian Marital Practice: Rethinking the Role of Sexuality in the Dead Sea Scrolls." Dead Sea Discoveries 26, no. 3 (November 15, 2019): 339–61. http://dx.doi.org/10.1163/15685179-12341522.

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AbstractDead Sea Scrolls scholarship has historically emphasized a binary between the celibate yaḥad of the Community Rule and the marrying edah of the Damascus Document and Rule of the Congregation. An early focus on celibacy has given way in recent years to arguments for the near ubiquity of marriage in the scrolls movement. In place of dichotomies of marriage and celibacy, the complexities of sexuality in the scrolls are best understood in terms of a sexually-limiting sectarian marital practice. This marital practice is grounded in a theology of perfection and is best understood in light of sociological approaches to the evidence in the scrolls. In addition to better explaining the evidence for sexuality in the scrolls, a reading from this perspective may, potentially, shed light on the perennial question of whether the movement began with marriage or celibacy as its prevailing social norm.

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7

McAreavey, John. "Priestly Celibacy." Irish Theological Quarterly 59, no. 1 (March 1993): 22–43. http://dx.doi.org/10.1177/002114009305900102.

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8

Taglia, Kathryn Ann. "“On Account of Scandal...”: Priests, their Children and the Ecclesiastical Demand for Celebacy." Florilegium 14, no. 1 (January 1996): 57–70. http://dx.doi.org/10.3138/flor.14.004.

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By the late Middle Ages canon law demanded that the higher orders of clerics lead a celibate life. In reality, however, throughout the medieval period and into the early modern era a significant minority fell far from this ideal. Children, born after their fathers had taken vows to the higher orders, were visible evidence of their fathers’ failure to uphold these ecclesiastical standards. The anthropologist Mary Douglas argues that cultural systems need to be able to control or restrict anomalous or ambiguous events that might overturn their organizing principles and threaten their integrity. Through an examination of French synodal legislation from the thirteenth to the fifteenth centuries, I will display how the ecclesiastical cultural system worked to maintain the principle of celibacy and its own integrity by turning these children into moral and legal outsiders whose very existence is a source of scandal and moral contagion to be avoided or contained. In this context medieval ecclesiastical officials situated these offspring, particularly the sons of priests, as the source of all cultural contradictions inherent in ideas about clerical celibacy, marriage, and the control of ecclesiastical resources. Furthermore, by delegitimizing these sons and then granting them access back into the ecclesiastical system through the mechanism of the dispensation, the advocates of clerical celibacy were able to triumph culturally in spite of the challenges to their ideals that the existence of these children presented.

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9

Lovegrove, Anthony. "Book Reviews : Celibacy." Expository Times 101, no. 5 (February 1990): 158–59. http://dx.doi.org/10.1177/001452469010100523.

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10

Kostadinović, Strahinja, and Stefan Milić. "Celibacy in the Antiquity and Middle Ages – From Religious Practice to Religious Rule." Vesnik pravne istorije 2, no. 1 (December 18, 2021): 64–81. http://dx.doi.org/10.51204/hlh_21103a.

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Using a multidisciplinary approach, the paper provides a brief overview of the development of celibacy in the Antiquity and Middle Ages, shifting from a practice based on an individual’s personal decision to approach what they consider sacred, to a practice legally regulated in religious or social communities. In some cases of this regulation, celibacy becomes an obligation for members of those communities who want to occupy certain positions within it, while in others it is prohibited as a practice that destroys society. Greater attention was paid to celibacy in the Middle Ages, since in this period celibacy experienced its greatest affirmation in Christianity, passing within it the path from a practice that was desirable, but voluntary, to the norm for clergy.

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11

Young, B. W. "The Anglican Origins of Newman's Celibacy." Church History 65, no. 1 (March 1996): 15–27. http://dx.doi.org/10.2307/3170494.

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In his historical defense of the doctrines of the Church of England, published in 1826, Robert Southey assumed that “the question concerning the celibacy of the clergy had been set at rest throughout Protestant Europe.” The conclusion that Anglicanism necessarily entailed the rejection of celibacy was, in early-nineteenth-century England, decidedly premature, and the ambiguity over celibacy in the Church of England is starkly and exceptionally exposed in the life and work of John Henry Newman. Recent assessments of Newman's peculiar standing in Victorian society have often emphasized the sexual—or rather, the seemingly sexless—dimension of his image, as if to concur with Sydney Smith's celebrated witticism: “Don't you know, as the French say, there are three sexes—men, women, and clergymen?” The nature of specifically clerical celibacy, however, and its influence on the young Newman, have tended to be overlooked in favor of a general psychosexual understanding of his own unwillingness to marry. As an antidote to such readings, this essay will explore the distinctively Anglican and firmly intellectual tradition behind Newman's decision, and will thereby argue that his celibacy was not as “perverse”—a word which, in Victorian England, connoted conversion to Catholicism as well as sexual peculiarity—as it has sometimes been made to seem.

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12

Kosche, Michał. "The Development of the Argument for Celibacy in Selected Documents of the Magisterium of the Church with Special Regard to the Documents Issued after Vatican II." Seminare. Poszukiwania naukowe 2021(42), no. 4 (December 2021): 37–49. http://dx.doi.org/10.21852/sem.2021.4.03.

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The following article is one of the voices in the debate about the universality of priestly celibacy. It attempts to track the development of the theological and personalist arguments for celibacy contained in the most significant documents of the Magisterium of the Church. A special emphasis has been put on contemporary texts, issued after the Second Vatican Council. This choice has been caused by two major reasons. First, post-conciliar documents introduce a new quality to the argument of the universality of celibacy. Second, they have a far bigger impact on the discipline of the Church than previous texts.

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13

Daniel, Kasomo. "The Psychology Behind Celibacy." International Journal of Psychology and Behavioral Sciences 2, no. 4 (August 31, 2012): 88–93. http://dx.doi.org/10.5923/j.ijpbs.20120204.03.

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14

Abbott, Elizabeth. "Celibacy and Religious Traditions." Church History and Religious Culture 90, no. 2 (June 1, 2010): 351–55. http://dx.doi.org/10.1163/187124110x542455.

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15

Freiberger, Oliver. "Celibacy and Religious Traditions." Numen 56, no. 4 (May 1, 2009): 494–97. http://dx.doi.org/10.1163/156852709x439605.

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16

Emaletdinov, B. M. "CELIBACY AND FAMILY DISRUPTION." Rossiiskii Gumanitarnyi Zhurnal 2, no. 1 (2013): 21. http://dx.doi.org/10.15643/libartrus-2013.1.3.

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17

Wright, J. Robert. "Clerical Celibacy: The Heritage." Ecclesiology 5, no. 2 (2009): 258–62. http://dx.doi.org/10.1163/174553109x422395.

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18

Rees, Robert A. "Between Suicide and Celibacy." Dialogue: A Journal of Mormon Thought 38, no. 4 (December 1, 2005): 208–17. http://dx.doi.org/10.2307/45227365.

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19

Swenson, Don. "Religious Differences between Married and Celibate Clergy: Does Celibacy Make a Difference?" Sociology of Religion 59, no. 1 (1998): 37. http://dx.doi.org/10.2307/3711964.

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20

Secord, Jared. "The Celibate Athlete." Studies in Late Antiquity 2, no. 4 (2018): 464–90. http://dx.doi.org/10.1525/sla.2018.2.4.464.

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In this article, I propose a new way of interpreting athletic metaphors in early Christian literature. I argue that the metaphorical figure of the athlete would have evoked for ancient readers not simply the ideas of competitive struggle, but also the idea of sexual abstinence, a lifestyle choice closely associated with athletes in the Greco-Roman world. The article collects and discusses evidence for the practice of athletic celibacy, drawing together a disparate collection of medical and philosophical literature, with Christian sources, from the second and third centuries CE. It demonstrates that athletic celibacy was a familiar concept in this period, and that many observers were interested in the methods that athletes used to control their sexual urges, including applying lead plates to their loin muscles. The treatment of this evidence suggests that there was greater interest in sexual abstinence among non-Christians than has previously been understood, and that athletes were implicated in controversies about whether or not total abstention from sex was a healthy lifestyle choice. As such, I argue that it is plausible to regard the athletic imagery of early Christians not only as a metaphorical comparison between two kinds of strident individuals, but also as advocacy for the celibate life as the most healthful lifestyle.

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21

Hamaya, Mariko. "Feminisation of Ascetic Celibacy in Haridwar." South Asia Research 39, no. 3_suppl (September 2, 2019): 26S—41S. http://dx.doi.org/10.1177/0262728019872051.

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Case studies of male–female ascetic couples in Haridwar in North India complicate the widespread knowledge that male Hindu renouncers are supposed to observe celibacy. Based on extended ethnographic work, this article investigates specifically how female ascetics tackle the dominant androcentric discourses and practise celibacy from a female point of view, focussing on their practice of sevā or spiritual service. The article argues that while female ascetics do not object to the androcentric ideology of celibacy, they follow it only partly, switching their focus from sexual abstinence to devotional sevā. Doing this, female ascetics value controlling emotion more than controlling sexual desire. Through the practice of sevā, they aim for fostering an attitude of devotion as a feminised manifestation of their efforts towards reaching spiritual attainment.

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22

Vinayaka Selvi, Dr Angkayarkan, and Mr V. R. Anil Kumar. "Re (De) generating Polemics of Gandhian Sense of Sexuality in the LifeNarration of Jad Adams’ Gandhi: Naked Ambitions." IJOHMN (International Journal online of Humanities) 1, no. 1 (September 14, 2017): 32–50. http://dx.doi.org/10.24113/ijohmn.v1i1.6.

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This paper proposes to examine the complexities involved explicitly in the Gandhian sense of sexuality and brahmacharya as rendered in Jad Adam’s Gandhi: Naked Ambition. Attempt to revamp or comprehend Gandhi’s notions on sex and celibacy would invite ambivalent thought process for recognizing the purpose of it. Life- writers of Gandhi have placed this issue philosophically sensational and morally controversial subject at several levels of interpretations. Since the sexual morality fluctuates from one cultural pattern to another, it would be an intricate social task to design an acceptable method for generalizing the very essence of sex and celibacy unequivocally. Jad Adams has critically focused on the views of Gandhi’s celibacy and brahmacharya, and he also severely blasted the image of Gandhi in the name of bramacharya and sexuality with his judgment and understanding. Though, he has criticized this conviction of Gandhi, many Gandhian admirers have endeavored to philosophize it by comparing it to the views and practices of well-known mystic personalities. The paper also discusses the possibilities for an alternative sexuality wrapped with moral sensibility of thought and deed in the contemporary cultural praxis. The practice of brahmacharya and celibacy with the medium of truth and non-violence propagated by Gandhi is taken for a serious discussion, and critiqued the position of Jad Adam’s with suitable justification. Gandhian conviction of brahmacharya and sexuality are complex cultural phenomena to be practiced in an ordinary life, but a slice of an idea from his thought could be used today for eradicating few social menaces. The relevance of Gandhian sense of sexuality and celibacy in the contemporary age of cyber culture has also been scrutinized.

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23

Boneham, John. "The Oxford Movement, Marriage and Domestic Life: John Keble, Isaac Williams and Edward King." Studies in Church History 50 (2014): 366–77. http://dx.doi.org/10.1017/s0424208400001844.

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While a number of studies have highlighted the theological and social importance of the household in nineteenth-century Protestant Britain, the significance of domestic life for the leaders of the Oxford, or Tractarian, Movement remains almost completely unexplored. In a sense this is unsurprising, since the movement, which began in the 1830s, emphasized the importance of recalling the Church of England to its pre-Reformation heritage and consequently tended to stress the spiritual value of celibacy and asceticism. Whilst B.W. Young has highlighted the importance of celibacy for John Henry Newman, the movement’s main figurehead until his conversion to Roman Catholicism in 1845, and other works have reflected upon the Tractarian emphasis on celibacy and tried to explain its origins, historians of the Oxford Movement have paid very little attention to the Tractarian attitude towards marriage and domestic life.

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24

Griffin, Carter H. "The Anthropological Witness of Celibacy." Scripta Theologica 50, no. 1 (April 2018): 121–38. http://dx.doi.org/10.15581/006.50.1.121-138.

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25

Štulrajterová, Katarína. "Sacerdotal Celibacy in Medieval Hungary." Bulletin of Medieval Canon Law 30, no. 1 (2013): 45–70. http://dx.doi.org/10.1353/bmc.2013.0003.

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26

Qirko, Hector. "The Institutional Maintenance of Celibacy." Current Anthropology 43, no. 2 (April 2002): 321–29. http://dx.doi.org/10.1086/339380.

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27

Shopper, Moisy. "The Illusion of Parental Celibacy." Psychoanalytic Study of the Child 57, no. 1 (January 2002): 177–200. http://dx.doi.org/10.1080/00797308.2002.11800691.

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28

Kirkpatrick, Frank. "A History of Celibacy (review)." Journal of World History 14, no. 2 (2003): 248–50. http://dx.doi.org/10.1353/jwh.2003.0021.

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29

Ballano, Vivencio. "Catholic Clerical Celibacy and Bourdieu’s Theory of Practice: Analyzing Ecclesial Structures Supporting Mandatory Celibacy." International Journal of Religion and Spirituality in Society 11, no. 1 (2021): 211–26. http://dx.doi.org/10.18848/2154-8633/cgp/v11i01/211-226.

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30

O'Donnell, Catherine. ""A Dreadful Wolf Loose in the Fold of Christ": St. Peter's Parish, Manhattan, 1806." American Catholic Studies 134, no. 3 (September 2023): 1–26. http://dx.doi.org/10.1353/acs.2023.a908496.

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Abstract: This essay reconstructs two accusations that roiled one of the early American nation's most prominent parishes, St. Peter's of Manhattan, in 1806. Both accusations involved violations of clerical celibacy. This small-scale study reveals the significant extent to which clergy, lay leaders, and prelate understood violations of clerical celibacy to threaten the reputation of Catholicism at a moment when Catholics were staking a claim to full participation in polity and culture. It demonstrates that despite concern over priestly misconduct, accusations were discussed only obliquely and addressed awkwardly and hesitantly. The array of perspectives evident in the archival record also offers a case study of the personal and institutional costs of alleged and real violations of celibacy: we see, albeit imperfectly, the thoughts and actions of clergy, of the bishop, and of a young woman who—in my evaluation of the evidence—was abusively treated.

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31

Fahd, Ryan Muhammad, and Akbar Mohammad Arief. "Involuntary Celibacy (Incel) Phenomenon, the Latest Generation of Terrorism?" Jurnal Global & Strategis 15, no. 2 (October 11, 2021): 321. http://dx.doi.org/10.20473/jgs.15.2.2021.321-352.

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Makalah ini berupaya mengkontekstualisasikan fenomena terorisme Involuntary Celibacy (Incel) atau selibasi tak sukarela dalam evolusi aksi terorisme. Pertanyaan yang akan dijawab oleh makalah ini adalah “apakah fenomena Incel merupakan salah satu keberlanjutan dari ideologi ekstremis yang termasuk ke dalam 4th Wave of Terrorism menurut Rapoport atau merupakan suatu bentuk ideologi ekstremis jenis baru? Untuk membahasnya makalah ini menggunakan kerangka analisis Four Wave of Terrorism dari David C. Rapoport. Makalah ini mengisyaratkan bahwa fenomena Incel merupakan fenomena mutakhir karena, secara ideologis fenomena ini memuat ideologi yang berbeda dari empat gelombang terorisme sebelumnya (anarkisme, anti-kolonial, kiri, dan religius). Incel juga merupakan satu-satunya ideologi teror yang tidak memiliki tujuan untuk menjatuhkan sebuah entitas besar seperti agama dan negara sejauh ini.Kata-kata Kunci: Involuntary Celibacy, Terorisme, Wave of Terrorism.This paper attempts to contextualize the Involuntary Celibacy or Incel phenomenon on a larger terrorism phenomenon. This paper seeks to answer “Whether Incel Phenomenon is a novel form of terrorism?” To answer the above-mentioned question, this paper utilizes David C. Rapoport Wave of Terrorism concept. This paper finds that Incel Phenomenon is a novel phenomenon because, ideologically, it bears no resemblance with the older wave of terrorism –anarchist, anti-colonial, left, and religious – and moreover, this paper also finds that Incel Phenomenon is the only form of terrorism which does not antagonize the state entity.Keywords: Involuntary Celibacy, Terrorism, Wave of Terrorism.

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32

Parish, Helen. "A Church ‘without stain or wrinkle’: The Reception and Application of Donatist Arguments in Debates Over Priestly Purity." Studies in Church History 57 (May 21, 2021): 96–119. http://dx.doi.org/10.1017/stc.2021.6.

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This article examines the reception and application of arguments developed during the Donatist controversy in later debates over clerical celibacy, marriage and continence in the medieval and early modern church. It explores the collision of inspiration and institution in this context, arguing that the debates over sacerdotal celibacy in the medieval Latin church and Reformation controversy over clerical marriage and continence both appropriated and polemicized the history of Donatism. The way in which the spectre and lexicon of Donatism permeated the law and practice of the medieval and early modern church, particularly when it came to the discipline of clerical celibacy, is a prime example of the process of imbrication by which the history of heresy and the history of the church were constructed. As such, it exemplifies the ways in which forms of religious inspiration that manifested as dissent, such as Donatism, became embedded in the histories and self-fashioning of the institutional church.

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33

Isacco, Anthony, Ethan Sahker, Elizabeth Krinock, Wonjin Sim, and Deanna Hamilton. "How Religious Beliefs and Practices Influence the Psychological Health of Catholic Priests." American Journal of Men's Health 10, no. 4 (January 23, 2015): 325–37. http://dx.doi.org/10.1177/1557988314567325.

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Roman Catholic diocesan priests are a subgroup of men with unique religious and spiritual roles, beliefs, and practices. This qualitative study of 15 priests from the mid-Atlantic area of the United States focused on how priests’ relationship with God and promises of celibacy and obedience influenced their psychological health. Using a consensual qualitative research (CQR) design, the analysis revealed that participants described their relationship with God as central to their health and contributing to positive outcomes (e.g., sense of connection and support). The influence of their promises of celibacy and obedience were linked to both positive outcomes (e.g., decreased stress, improved relationships) and negative outcomes (e.g., internal conflict, depression/loneliness). This study highlighted the central role that priests’ relationship with God has on positive psychological health. Future research is necessary to understand how to maximize the positive effects and minimize the negative effects of priests’ promises of celibacy and obedience, which would benefit programs aimed at supporting priests’ psychological health.

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34

Popa-Andrei, Mirela, and Diana Covaci. "Romanian Greek-Catholic ecclesiastical elites between celibacy and marriage." Journal of Church History 2022, no. 1 (June 1, 2022): 35–56. http://dx.doi.org/10.24193/jch.2022.1.3.

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Abstract: The present study investigates the connection between the marital status of the Romanian Greek Catholic priests in Transylvania and their promotion in the ecclesiastical career, between 1850 and 1918. In general, the promotion of ecclesiastical staff to higher offices was analysed from the perspective of their studies at prestigious universities or of their administrative experience gained during years of honourable service in parishes and low-level ecclesiastical institutions. However, we consider that for the studied group, namely the Romanian Greek Catholic canons in Transylvania, the marital status assumed by the young clergymen at the time they submitted their priestly vows was equally relevant. Prior to receiving the priesthood, the young theologians had to choose between being ordained as celibate or marrying as priests and joining the secular clergy. Those who chose celibacy had the option of advancing to the highest ecclesiastical offices, including occupying the episcopal see; the married ones had the opportunity to advance in the church ranks only to the advisory offices of the central level, where they were usually appointed after decades of exemplary church careers.

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Boimau, Imanuel. "TINJAUAN TERHADAP DASAR-DASAR TEOLOGIS PRAKTIK HIDUP SELIBAT." Jurnal Amanat Agung 16, no. 2 (September 29, 2021): 325–60. http://dx.doi.org/10.47754/jaa.v16i2.504.

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Abstract: This article discusses an overview of the theological foundations of the practice of celibacy. The theological grounds that are generally used are free choice for the sake of the Kingdom of Heaven, gifts and the concept that sex is a sin. Regarding these three principles, there is debate about how to understand each of the existing principles and which ones are acceptable and which are not. Through a study of various literatures, from these three theological foundations it is concluded that only free choice for the sake of the kingdom of God and gifts can be used or accepted as the theological basis for the practice of celibacy. While celibacy on the basis of sex is a sin, it is an inaccurate theological basis. With two accepted theological grounds, namely free choice for the sake of God's kingdom and grace, celibacy should be lived as a vocation that is lived willingly (free choice) by someone who is given gifts by God with the aim of living to glorify God. Keywords: Celibacy, Gift, Calling, Sex, Sin. Abstrak: Artikel ini membahas tentang tinjauan terhadap dasar-dasar teologis praktik hidup selibat. Adapun dasar-dasar teologis yang umumnya digunakan adalah pilihan bebas demi Kerajaan Surga, karunia, dan konsep bahwa seks adalah dosa. Terkait ketiga dasar ini, ada perdebatan tentang bagaimana semestinya memahami setiap dasar yang ada dan dasar mana yang dapat diterima dan tidak. Melalui studi terhadap berbagai literatur, dari ketiga dasar teologis ini disimpulkan bahwa hanya pilihan bebas demi Kerajaan Surga dan karunia yang dapat digunakan atau diterima sebagai dasar teologis untuk praktik hidup selibat. Sementara selibat dengan dasar seks adalah dosa merupakan dasar teologis yang kurang tepat. Dengan dua dasar teologis yang diterima, yaitu pilihan bebas demi Kerajaan Surga dan karunia, maka selibat semestinya dijalani sebagai sebuah panggilan yang dihidupi dengan kerelaan hati (pilihan bebas) oleh seseorang yang diberikan karunia oleh Allah dengan tujuan untuk hidup mempermuliakan Allah. Kata-kata kunci: Selibat, Karunia, Panggilan, Seks, Dosa.

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Okab Lee. "Polygamy and Celibacy according to Calvin." Korean Jounal of Systematic Theology ll, no. 29 (June 2011): 155–82. http://dx.doi.org/10.21650/ksst..29.201106.155.

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McGavin, Paul Anthony. "Celibacy and Male Psycho-Sexual Development." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 65, no. 4 (December 2011): 1–11. http://dx.doi.org/10.1177/154230501106500403.

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Cozzens, Donald. "Book Review: Clerical Celibacy: The Heritage." Interpretation: A Journal of Bible and Theology 60, no. 3 (July 2006): 356–57. http://dx.doi.org/10.1177/002096430606000334.

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Freyd, Jennifer J., and J. Q. Johnson. "The evolutionary psychology of priesthood celibacy." Behavioral and Brain Sciences 15, no. 2 (June 1992): 385. http://dx.doi.org/10.1017/s0140525x00069223.

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Donnelly, Denise, Elisabeth Burgess, Sally Anderson, Regina Davis, and Joy Dillard. "Involuntary celibacy: A life course analysis." Journal of Sex Research 38, no. 2 (May 1, 2001): 159–69. http://dx.doi.org/10.1080/00224490109552083.

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Butterworth, Robert. "Book Reviews : Clerical Celibacy and Trullo." Expository Times 101, no. 10 (November 1989): 318–19. http://dx.doi.org/10.1177/001452468910101027.

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Scheper-Hughes, Nancy, and John Devine. "Priestly Celibacy and Child Sexual Abuse." Sexualities 6, no. 1 (February 2003): 15–40. http://dx.doi.org/10.1177/1363460703006001003.

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Scheper Hughes, Nancy, and John Devine. "Priestly Celibacy and Child Sex Abuse." Sexualities 6, no. 1 (February 1, 2003): 15–40. http://dx.doi.org/10.1177/1363460703006001519.

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Pannell, John R. "Mating-System Evolution: Succeeding by Celibacy." Current Biology 19, no. 21 (November 2009): R983—R985. http://dx.doi.org/10.1016/j.cub.2009.09.030.

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Gavalas, Vasilis, and Thomas Tscheulin. "Diverse Marriage Patterns in Imperial Germany." Journal of Family History 42, no. 1 (December 16, 2016): 37–53. http://dx.doi.org/10.1177/0363199016681610.

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Based on the German census of 1900, this article describes marriage patterns in Imperial Germany. The general marriage pattern did not markedly deviate from the “European” one. Nevertheless, the analysis uncovered interesting geographical variation. The male pattern presented differentiation between eastern and western Germany, with levels of male permanent celibacy being lower in the eastern parts of the Empire. However, the extent of female permanent celibacy was great, especially in Prussia. This is probably associated with a dearth of males at marriageable ages due to historical circumstances (migration and wars that decimated young males) in the 1860s and early 1870s.

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Tomasik, Tomasz. "Seksualność księdza (przypadek Janusza Stanisława Pasierba)." Białostockie Studia Literaturoznawcze, no. 23 (2023): 63–79. http://dx.doi.org/10.15290/bsl.2023.23.05.

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The article deals with the issues of sexuality in the works of Janusz Stanisław Pasierb, a Polish Catholic priest and poet. It turns out that in the case of a Catholic priest, the duty of celibacy does not mean the denial of sexuality. Celibacy is considered a kind of sublimation, in which eros transforms into agape, but also indicates sacrifice – the drama of a solitary life. Pasierb’s poetry often appears, not excluding the erotic connotations, the motif of “the entry of God into human life”, which is both ecstatic and traumatic. God marks the body of a priest with a painful stigma.

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Ballano, Vivencio. "Acedia, loneliness, and the mandatory celibacy of Catholic parish clergy: a theological-sociological exploratory analysis." F1000Research 10 (November 24, 2021): 1195. http://dx.doi.org/10.12688/f1000research.54681.1.

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This article utilizes the analytical concept of acedia as the fundamental theoretical framework and applies a systematic literature review of peer-reviewed materials and documents on spiritual sloth, spiritual dryness, Catholic clerical celibacy, social bonding and communal spirituality. This article explores how the Catholic parish clergy’s mandatory celibacy intensifies loneliness and facilitates the spiritual sloth of parish clergy or what is theologically known as acedia. Unlike religious priests who live in religious communities, parish clerics fundamentally live, work, and pray alone in the parish, without strong communal support from fellow priests, bishops, and lay parishioners; thus, making them prone to loneliness, a main component of acedia. This article argues that mandatory celibacy further deprives parish clerics of the social and spiritual support necessary to enhance diocesan clerical spirituality and strengthen spiritual resistance against acedia. It recommends a structural adjustment in the social and spiritual life of parish priests, creating small communities of priests situated in similar territory or districts to allow them to live and work as a team with strong social and spiritual support in the spirit of “living baptismally” to overcome priestly acedia.

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Bogacz, Roman. "„Przemija bowiem postać tego świata” (1 Kor 7,31). Dziewictwo i celibat znakiem królestwa." Verbum Vitae 24 (December 14, 2013): 135–48. http://dx.doi.org/10.31743/vv.1564.

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The present article is an analysis of 1 Corinthians 7:1-40. It presents the relevance of the choice of one’s way of life, either in marriage or in celibacy. Considering the passing away of this life, St. Paul showed the Corinthians the value of virginity as a testimony of the Kingdom of God. According to the apostle, this particular form of life is the best preparation for the eternal life. It enables a person to completely devote his/her life to the preaching of the Kingdom. St. Paul chose this way of living in order to commit himself to the proclamation of the Gospel. Celibacy freed him from all concerns related to the providing for the family. The teachings comprised in the analyzed text are particularly relevant for Christians living in the early twenty-first century. 1 Cor 7: 29-31 is utterly opposed to the models of life preferred in the contemporary world. In light of this utterance, it is worth asking where we can be led by this world that has chosen a completely different way of living. It is no wonder that modern man is not able to understand the value of virginity and celibacy which are a call to conversion and a sign of the Kingdom that will be opposed.

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박희중. "The Celibacy and Abstinence of the Clergy." Catholic Theology ll, no. 16 (June 2010): 153–89. http://dx.doi.org/10.36515/ctak..16.201006.153.

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Butler, Sara. "Priestly Celibacy: Theological Foundations by Gary Selin." Thomist: A Speculative Quarterly Review 81, no. 4 (2017): 605–9. http://dx.doi.org/10.1353/tho.2017.0044.

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