Pharos Journal of Theology (Jan 2018)
Orthodox Perspectives on the Monastic Vocation, Marriage and Celibacy.
Abstract
Marriage and celibacy are both seen in positive terms in the history of the Orthodox Church and in its theology. Monasticism is a sacrament of love just as marriage is. The history of the relationship between celibacy and monasticism is outlined. The Orthodox Church does not link priesthood with celibacy although the practice of appointing only celibates as bishops dates back to the fifth century. This makes for interesting contrast to the history and practice of celibacy in the Latin West. Although it is not of the sacraments of the Church, monasticism plays an significant role in Christianity and is highly cherished by the Orthodox Church. In Orthodox spirituality, people are not separated into groupings of married and single, monastics and lay people. Celibacy involves living in an constant state of abstaining from sexual intercourse. Thus, unmarried people should strive to live a celibate existence. Those who are married are not called to be celibate but should strive to live chastely. Paul was not first to conclude that celibacy is in "a sense", "better" than marriage. After the teaching of Jesus in Matthew 19 on divorce and remarriage, the disciples exclaimed, "if such is the case of the man with his wife, it is better not to marry" (Mt 19:10). This remark prompted Jesus' teaching on the value of celibacy "for the sake of the kingdom of heaven. He who is able to accept it, let him accept it (celibacy)" (Matt 19:12). Christ tells us that some are incapable of marriage because they were born so; some because they were made so by others and some because they have renounced marriage for the sake of the Kingdom of God. Celibacy is thus the renunciation of marriage implicitly or explicitly made, for the more perfect observance of chastity. What separates them is having the Holy Spirit or not. A Socio-Historical Criticism methodology and also Rhetorical Analysis was employed in which the author used primary and secondary sources.
