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Gender roles in the church
Gender roles in the roman catholic church
Gender roles in the church
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Described as a “precious jewel” by Pope Paul VI, a vow of celibacy, abstaining from marriage and all sexual activity is required for those choosing a life of service in the Roman Catholic Church (Frazee 108). Perhaps one of the most long standing debates within the Roman Catholic Church is the issue of clerical celibacy, in particular for priests. Many ask, does compulsory celibacy for priest have any place in today’s modern world? Some will argue that compulsory celibacy for priest is essential for priest to adequately serve their parishioners as well as to faithfully serve God. While others suggest that this is an antiquated unnatural practice that is harmful for not only the priest but for the Roman Catholic Church. However, in order to adequately answer this question, it is imperative to understand the history of compulsory clerical celibacy in the Roman Catholic faith, as well as the reasoning for the implementation of this practice among clerics.
The church’s official stance on clerical celibacy dates back to the fourth century. In the year 306 CE, a small gathering of bishops met in the town of Elvira, near Granada. This council asserted that all bishops, priests, deacons and active clergy members were to abstain from sexual relations with their wives, as well as refrain from having children (Stephey 14). Interestingly enough, there was no ban issued against clerics entering into marriage. The ban was exclusively against sexual activity. This decree of the council of Elvira only applied to the local members of the Iberian church; nevertheless, this decision did propagate the consideration of implementing clerical celibacy throughout the church. The issue was discussed and proposed for church wide implementation of the firs...
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...over Story)." U.S. News & World Report 121.26 (1996): 76. Academic Search Premier. Web. 1 May 2014.
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The association between monogamy, fidelity, and marriage has been the concern of religion over the years. It is said that Saint Augustine, who lived from A.D. 354 to 430, spread the Christian idea that adultery is a moral transgression for both men and women. Even the Ten Commandments forbid adultery. This attitude toward adultery, Fisher says, has long influenced the Western view of monogamy (84). In other words, religion has tried to moralize monogamy by injecting the belief that adultery is sinful and monogamy is permanent. Therefore, monogamy in a biological sense, contrary to the religious sense, does not necessarily connote sexual faithfulness of the partners, nor is it necessarily long term.
US Catholic Church. Catechism of the Catholic Church. Complete Edition ed. N.p.: US. Catholic Church, n.d. Print.
Stanley, George Edward. Pope John Paul II: Young Man of the Church. New York: Aladdin Paperbacks, 2005. Print.
During the Great Jubilee year, John Paul II gave a relevant speech of apology on behalf of the entire Catholic Church for the serious sins committed by its members for over 2,000 years. Since John Paul II did that, he wished the Church to enter the new millennium with a clean slate, allowing it to speak to and discuss freely with the other religions of the world, including the cultures and nations from a place not only of permanency but also of moral and religious power, having acknowledged in specific ways the crimes, from time to time unbearable, committed by its human origins throughout history. These apologies were hardly accepted, and common apologies for sins committed against the Church and its members have not been imminent. “Catholics distinguish between the holiness of the inevitable sinful nature of men, including the men who serve the Church stated by Thomas E. Woods Jr.” From the Catholic observation point, the Church presents two parts: One representing its divine nature as the untarnished body of Christ, and one directing on the weaknesses of the Church's human members suffering from sin, which does not prevent it from receiving God's forgiveness through the sacraments, however troubled it may be by the sins of its members.... ...
Works Cited Abbott, Elizabeth. A. A. A History of Celibacy: From Athena to Elizabeth I, Leonardo da. Vinci, Florence, Nightingale, Gandhi, and Cher. 1st ed.
The Middle Ages were a time of expanding and experimenting sexually for the people. Religious figures who had taken vows of celibacy had children, sometimes with more than one woman. Even some popes of the time had illicit affairs. However, adultery was often condoned, especially in knights, because the Chivalry Code expected of them certain “actions”:
The famous bishop of Hippo, St. Augustine, is claimed as a cornerstone of Christian theology by both Catholics and Protestants. Many of his views are regarded by Christians as authoritative interpretations of the Bible because they have withstood heated debate throughout the centuries. Christians ought to ask, however, whether such allegiance is justifiable in all cases. Augustine's idea of sex after matrimony, for example, is very narrow, restricting actions and emotions married Christians today consider part of the beauty of intercourse. A logical assertion then, is that Augustine's view of sexuality, as delineated in many writings, is a response to his life of sensuality prior to salvation; therefore, his idea about the intent for sex within marriage stems more from his former sin than from Biblical perspective.
A topic long debated within the contexts of the Catholic Church and even outside the Catholic Church is the policy of an all male priesthood. There are many other churches within the Christian faith that have women clergy, and so the debate as to whether or not the Catholics should include the opposite sex in the clergy is a very hot topic. One person that has a fascinating view of the topic is a man by the name, Paul E. Dinter, the author of the article, “Christ’s Body as Male and Female.” In this article Dinter, a former man of the cloth, presents his take on the issue attempting to show his audience that the policy of the Church in indeed flawed. However before any member of Dinters audience can formulate an educated opinion on the topic three aspects of the article must be questioned: credibility, logic and reason, and how the article appeals to emotion.
In his essay, “Playing by the Rules: Sexual Behaviour and Legal Norms in Medieval Europe,” James Brundage speaks about the reality of adultery and how it was seen as something as not as a sin, but “normal” during the Middle Ages. Brundage states: “The rules that prohibited fornication between unmarried partners and adultery between married persons were so widely disregarded that ordinary people could, and frequently would treat it as universal.” (Murray 24) The people of the Middle Ages genially found it difficult to believe that such everyday and natural behaviour could ever be considered sinful, much less mortally so, and the opinion that fornication was no sin was appears heavily during this time. (Murray 24) Another issue with the church labelling adultery as a sin was that since it occurred mainly behind closed doors and in private, the only witnesses were usually the people involved in the sinful acts themselves. Therefore, adultery was extremely difficult to prove, unless the participants confessed for their sins, which was a rare occurrence. (Murray 27) To these supposed offenders, they felt no need to get themselves in trouble for something that they believed should be tolerated. Sexual crimes often remained unpunished because of this. (Murray 27) Moreover, the fact that the church tried so hard to crack down on fornication and adultery, proved that both were very
Schaff, Phillip. History of the Christian Church. Vol. VI, §73. 3rd ed. Edinburgh: Hendrickson, 2006. Web.
Many bishops and abbots (especially in countries where they were also territorial princes) bore themselves as secular rulers rather than as servants of the Church. Many members of cathedral chapters and other beneficed ecclesiastics were chiefly concerned with their income and how to increase it, especially by uniting several prebends (even episcopal sees) in the hands of one person, who thus enjoyed a larger income and greater power. Luxury prevailed widely among the higher clergy, while the lower clergy were often oppressed. The scientific and ascetic training of the clergy left much to be desired, the moral standard of many being very low, and the practice of celibacy not everywhere observed. Not less serious was the condition of many monasteries of men, and even of women (which were often homes for the unmarried daughte...
In the Catholic Church, priests are the moral authority. When one has questions with his faith he is taught that he can go to his priest for informed answers. In this paper I also hope to deal with how these priests failed their flock. They took advantage of men who came to them for help when in trouble and preyed on the little boys who came to the church for guidance. In addition to the tacit feeling that as a priest they will only do what is right, these men told their victims that they would deal with the moral implications.
Fundamentalist attacks on priestly celibacy come in a number of different forms—not all compatible with one another. There is almost no other subject about which so many different confusions exist.
These questions arise from our own desires as Christians to reflect a biblically sound attitude towards sexuality and relationships. That same desire to act according to biblical scriptures is subject to opposition from today’s culture and views about sexual relationships, gender, and roles. A new definition of marriage, sexual orientation, and sexual practices is challenging our relationship with God and our view of human sexuality. Bishop John Spong defines sex and its impact on relationships: “Sex can be called at once the greatest gift to humanity and the greatest enigma of our lives. It is a gift in that is a singular joy for all beings and enigma in its destructive potential for people and their relationships.” (Spong, 1988)
As mentioned above, Clinton (2003), argued that the primary goal of marriage was not happiness or satisfaction, but holiness and sanctification. Marriage is considered a sanctifying institution that achieves holiness (Dane, 2009). Sanctification is the, “process through which God transforms profane objects into sacred entities”, while holiness is the outcome: being set apart, consecrated to God (Mahoney, Pargament, Murray-Swank, & Murray-Swank, 2003). For example, God uses marriage to change selfishness and arrogance into selflessness and humility (Clinton, 2003). Again, Martin (2010) insisted that, “marriage is to integrate the full spectrum of spiritual, social, psychological, physical, and sexual aspects of humanness” (p. 111).